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Baxter,  Richard,  1615-1691. 
Making  light  of  Christ  and 
salvation 


it 


I 


I 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION, 

TOO  OFT  TUB  ISSrE  OT  GOSPEI.  INVITATIONS  : 


A  CALL  TO  THE  UNCONVERTED 

TO  Tl-RN  AND  LIVZ  ; 


THE  LAST  WORK  OF  A  BELIEVER; 

HIS  PASSING  PRATEa,  RECOMMIXDI.VG  HIS  DIPARTIXG  SPIRIT  TO  CHRIST, 
TO  BE  RECEIVED  BY  HIX  : 


OF  THE 

SHEDDING  ABROAD  OF  GOD'S  LOVE 

ON  THE  HEART  BT  THE  HOLT  GHOST  : 


RICHARD  BAXTER. 


WITH  AN  E  SSAY 

ON  HIS  LIFE.  mNIS^^^tTTAND  TBEOLOOT, 

Bt   THOMAS    W.    JEXKYN,    D.D.,  F.G.S., 

PRESIDENT  or  COWARD  COLLEOS,  LONDON. 
OF  "tHS  union  OP  THE  HOLY  SPIRIT  AND  THE  CHURCH  IN  THE  CONVERSIOX 
or  THE  WORLD,"  <tC 


WILEY  &  PUTNAM,   161  BROADV/AY 
1846. 


• 


CONTilNTS 


Page 

ESSAT  ON  THB  LlFE,  MiNISTRT,  AND   ThEOLOGT  OF 

Baxtbr,      .                                                     .         .  i 

Making  Liglit  of  Clirist  and  Salvation,           .         .  1 

A  Call  to  the  Unconverted  to  T\irn  and  Live,     .  41 

The  Last  WorV  of  a  Believer.                 .         .  197 

Of  the  eneaamg  Abroaa  ol  Qod's  Love  on  tiie  Heart  by 

the  Holy  Gho3t,   265 


M  ESSAY 

BAXTER'S  LIFE,  MINISTRY,  AND  THEOLOGY. 


It  is  a  remark  of  Dr  Wilkins,  Bishop  of  Chester,  that  "  it  was 
enough  for  one  age  to  produce  such  a  man  as  Richard  Baxter." 
The  age  which  had  the  honour  of  producing  this  holy  and  great 
man,  was  the  age  of  the  Commonwealth,  the  age  of  Nonconformity. 
"  Never  did  our  England,  since  she  first  emerged  from  the  ocean, 
rise  so  high  above  surrounding  nations.  The  rivalry  of  Holland, 
the  pride  of  Spain,  the  insolence  of  France,  were  thrust  back  by  one 
finger  each ;  yet  those  countries  were  more  powerful  than  they  had 
ever  been.  The  sword  of  Cromwell  was  preceded  by  the  mace  of 
Milton,  by  that  man  which,  when  Oliver  had  rendered  his  account, 
opened  to  our  contemplation  the  garden-gate  of  Paradise.  And 
there  were  some  around  not  unworthy  to  enter  with  him.  In  the 
compass  of  sixteen  centuries,  you  will  not  number  on  the  whole 
earth  so  many  wise  and  admirable  men,  as  you  could  have  found 
united  in  that  single  day,  when  England  shewed  her  true  magni- 
tude, and  solved  the  question,  Which  is  most,  one  or  a  million  ? 
There  were  giants  in  those  days  ;  but  giants  who  feared  God,  and 
not  who  fought  against  him."* 

Baxter  was  one  of  the  numerous  giants  of  the  Commonwealth. 
He  was  to  its  theology  what  Cromwell  was  to  its  politics, — what 
Milton  was  to  its  liberties, — and  what  Otven  was  to  its  non-con- 
formity. 

This  distinguished  man  was  remarkable  in  every  form  of  his  cha- 
racter, and  in  all  those  combinations  of  qualities  which  fitted  him 
for  extensive  usefulness,  as  an  eminent  saint,  a  laborious  pastor, 
and  a  profound  divine.  The  series  of  works  presented  to  the 
public  in  the  Library  of  Puritan  Divines,  are  intended  to  interest 
the  private  Christian,  the  faithful  Minister,  and  the  theological  Stu- 
dent.   To  meet  these  cases,  this  Essay  is  arranged  to  embrace 

*  "W.  Savage  Landor's  Im  agin  art  Convebsations,  in  the  conversa- 
tion between  Mabvel  and  Parker. 


11 


BAXTER'S  LIFE. 


Baxter's  Life,  Baxter"?  ^liuistrv,  and  Baxter's  Theology,  in  the 
hope  that  it  will  succeed  in  making  Baxter  known  to  the  Million. 


CHAPTER  I. 
Baxter's  life. 

Richard  Baxter  was  bom  November  12.  1615,  at  Rowton,  the 
house  of  his  maternal  grandfather,  in  High  Ercall,  a  rural  village, 
not  far  from  the  foot  of  the  "Wrekin.  in  Shropshire.  His  parents 
were  connected  with  the  gentry  of  the  county ;  but  his  father  had 
squandered  much  of  his  estate  by  the  habits  of  gambling,  to  which 
he  was  addicted  in  his  youth.  About  the  time  of  the  birth  of  Ri- 
chard, a  deep  religious  seriousness  pervaded  the  character  of  his 
father,  which  was  occasioned  by  reding  the  Scriptures  in  private. 

Baxter  spent  the  first  ten  years  of  his  life  at  Rowton,  under  the 
care  of  his  grandfather  ;  but  the  father  had  frequent  interviews  with 
his  child,  and  the  first  religious  impressions  which  his  yoimg  heart 
received,  were  produced  by  the  holy  character  and  serious  conver- 
sations of  his  father.  Under  this  influence  the  boy  became  so  ha- 
bitually devout  and  serious,  that,  even  at  this  early  age,  as  Dr 
Bates  mentions  in  his  funeral  sermon  for  him,  he  woiJd  reprove 
the  improper  conduct  of  other  children,  "  to  the  astonishment  of 
those  who  heard  him." 

The  youthful  piety  of  Richard  Baxter  was  unfolded  in  the  midst 
of  elements  calculated  to  quench  and  destroy  it.  He  was  bom  in  a 
district  where  the  religion  of  the  Book  of  Sports  was  in  the  highest 
popularity.  The  clergy  of  the  district  were,  almost  universally, 
mere  readers  of  prayers,  and  no  preacbers.  It  is  on  this  account 
that  they  were  called  reading  curates,  reading  >-icars,  &c.  In  ad- 
dition to  their  total  incapacity  for  preaching,  they  were,  for  the 
most  part,  poor,  ignorant,  immoral,  and  even  dissolute  men.  The 
result  was,  that  the  villagers  and  peasants  were  sunk  in  vice  and 
irreligion,  and  spent  the  greater  part  of  the  Sabbath  in  dancing 
round  the  Maypole,  and  in  other  gambols,  which  the  Book  of  Sports 
recommended  and  enjoined  as  proper  exercises  for  the  Lord's  day. 
Baxter,  at  so  tender  an  age,  was  likely  to  be  influenced  by  the  cor- 
rupting scenes  around  him ;  and,  in  subsequent  life,  he  deeply  la- 
ments that,  "  during  his  boyhood,  he  became  addicted  to  the  sins 
of  disobedience  to  parents,  lying,  stealing  fruit,  &c. — sins  which  af- 
terwards greatly  disturbed  his  conscience,  and  which  he  fotind  great 
difGlculty  in  mastering. 


Baxter's  life.  iii 

In  sueK  a  district,  and  in  such  circmnstances,  the  education  of 
the  future  Schoohnan  of  English  Theology  was  likely  to  be  ne- 
glected. His  first  ten  years  were  spent  among  the  peasants  of 
High  Ercall,  and  all  the  education  which  he  received,  from  the 
age  of  six  to  ten,  was  under  the  training  of  the  four  successive 
curates  of  the  parish,  of  whom  the  two  ablest  were  drunkards, 
even  to  beggary.  At  the  age  of  ten,  he  was  removed  from  Rowton 
to  the  house  of  his  father,  at  Eaton  Constantine,  a  village  reposing 
on  the  left  bank  of  the  Severn,  about  five  miles  below  Shrewsbury. 
Here  he  was  placed  under  the  instruction  of  the  curate,  a  notorious 
drunkard,  who  had  been  a  lawyer's  clerk,  who  was  now  reading 
prayers  under  forged  orders,  and  who,  in  Baxter's  time,  preached 
only  once,  and  was  then  drunk.  From  this  wretched  teacher,  in 
pretended  holy  orders,  he  was  transferred  to  the  care  of  a  man  of  ac- 
knowledged abilities,  "  who,"  says  Baxter,  "  loved  me  much,  and 
who  expected  to  be  made  a  bishop."  This  tutor  grievously  neglected 
his  charge,  for,  in  the  course  of  two  years,  he  ncA'er  gave  his  pupil 
one  hour's  actual  instruction,  but  "  devoted  his  time  to  attacks  on 
the  Puritans."  His  next  tutor  was  Mr  Owen  of  "Wroxcter,  the 
head-master  of  the  free  school  of  that  place.  Here  Baxter  made 
considerable  attainments  in  the  Latin  Classics,  but  not  much  pro- 
gress in  Greek. 

In  all  these  places  of  education,  Baxter  had  to  depend  entirely 
upon  his  own  diligence,  ambition,  and  judgment.  His  proficiency 
at  Wroxeter  was  so  satisfastory  to  Mr  Owen,  that  he  was  now 
deemed  fully  prepared  for  the  University  of  Oxford,  for  which  he 
was  intended ;  but  instead  of  sending  the  youth  to  Oxford,  Mr 
Owen  recommended  him  to  go  to  Ludlow,  to  be  under  the  tuition 
of  Mr  Wickstead,  the  chaplain  of  the  council,  who  was  allowed  to 
have  one  pupil.  He  who  has  once  seen  Ludlow  Castle,  will  fondly  re- 
member it  as  the  romantic  centre  of  one  of  the  sweetest  landscapes 
in  England,  and  as  the  august  scat  of  many  historical  recollections. 
Here  Baxter  entered  as  a  pupil, — here,  some  three  or  four  years 
afterwards,  Milton  presented  his  immortal  "  Comus"  for  the  first 
time, — and  here,  some  thirty  years  afterwards,  Butler  wrote  the  first 
part  of  his  Hudibras.  In  Ludlow  Castle,  however,  as  well  as  else- 
where, Baxter's  education  was  neglected  by  his  tutor ;  and  all  the 
benefit  which  the  youth  received,  he  derived  himself  from  the  en- 
joyment of  abundance  of  time,  and  plenty  of  books.  His  own  in- 
domitable mind  did  all  the  rest,  in  his  "  pursuit  of  knowledge  un- 
der difficulties." 

In  the  history  of  Baxter's  life,  Ludlow  is  celebrated  for  two  events 
which  had  great  influence  in  the  formation  of  his  religious  charac- 
ter :  and  these  were  his  temptations  to  become  a  gambler,  and  the 


ir 


Baxter's  life. 


religious  apostacy  of  his  most  intimate  friend.  The  first  game  he 
ever  played  in  his  life,  he  played  with  the  best  gamester  in  the 
Castle.  It  was  soon  perceived  that,  he  must  inevitably  lose  the 
game,  unless  he  obtained  one  particular  cast  of  the  dice  each  time  in 
succession.  The  dice  gave  that  particular  cast  each  time,  and  he 
won  the  game.  His  astonishing  success  induced  him  to  believe 
that  the  devil  had  managed  the  dice  for  the  purpose  of  making  a 
gamester  of  him.  He  therefore  returned  the  money  to  his  antago- 
nist, and  determined  never  to  play  another  game.  The  apostacy  of 
his  young  friend  was  more  dangerous  to  him  than  the  temptation 
to  gambling.  His  friend  was  a  religious  and  a  very  devotional 
young  man.  They  were  very  much  attached  to  each  other,  and 
were  constantly  studj-ing  together.  He  was  the  first  that  Bax- 
ter had  ever  heard  pray  extempore,  and  it  was  from  him  that  Baxter 
himself  acquired  the  gift  and  habit.  This  youth  became  a  rcAdler  of 
aU  religion,  and  even  scoffed  at  Baxter's  devotional  habits.  From 
the  contagion  of  his  influence  Baxter  was  preserved,  partly  by  his 
own  deep  religioiis  convictions  at  that  time,  and  partly  by  his  re- 
moval from  Ludlow  Castle  to  Eaton  Constantine. 

When  he  returned  to  the  house  of  his  father  he  was  fifteen  years 
of  age.  He  was  one  day  rummaging  among  the  books  of  his  father, 
and  discovered  an  old  tattered  book,  which  a  poor  cottager  in  the  neigh- 
bourhood had  lent  him.  Young  Baxter,  fresh  from  the  scenes  and 
recollections  of  Ludlow  Castle,  read  this  book  very  closely,  and  with 
great  "  searchings  of  heart ;"  and  the  reading  produced  in  his  mind 
decided  convictions  of  the  evil  ot  sin.  It  will  be  interesting  to 
know  what  book  that  was  which  gave  the  decisive  turn  to  Baxter's 
mind.  That  tattered  old  book  was  Bunny's  "  Booke  of  Christian 
Exercise  appertaining  to  Resolution."  Its  name  in  common  use 
was  "  Bunny's  Resolution."  The  real  author  of  it  was  Parsons, 
the  famous  English  Jesuit.  The  original  was  written  on  purely 
popish  principles ;  but  it  was  corrected  and  improved  by  Edmund 
Bunny,  a  thoroiigh  old  Puritan,  who  was  Rector  of  Bolton  Percy, 
and  who,  after  a  life  of  apostolic  labours,  died  in  1617. 

"  Bunny's  Resolution  "  deals  much  and  vigorously  with  con- 
science, and  rouses  every  man  to  the  obligation  of  "  resolving  our- 
selves to  become  Christians  indeed."  It  is  probable  that  this  work 
gave  to  Baxter's  mind  that  awakening  tone,  and  that  eloquent 
energy,  which  tell  so  mightily  in  his  "  Call  to  the  Unconverted." 
The  Jesuit,  in  composing  this  work,  never  thought  that  it  would 
produce  the  author  of  "  The  Certainty  of  Christianity  without 
Popery,"  Bunny's  Resolution  was  useful  to  Baxter,  only  so  far  as 
it  awakened  his  mind,  and  directed  him  to  caution,  prayer,  and 
firmness:  it  neither  led  him  to  Christ,  nor  brought  him  to  the 


BAXTER'S  LIFE. 


V 


guidance  and  aid  of  the  Holy  Spirit,  and,  therefore,  it  gave  him  no 
"  joy  and  peace  in  believing."  This  was  reserved  for  another,  and 
a  very  different  work :  this  honour  was  for  Dr  Sibbs'  Bruised  Reed. 
This  admirable  little  work  brought  him  and  his  resolutions  to  the 
Saviour,  and  melted  his  heart  into  devotion.  If  Bunny's  Resolu- 
tion strung  Baxter's  harp,  it  was  Sibbs'  Bruised  Reed  that  tuned  it 
to  the  love  of  Christ. 

These  were  the  circumstances  in  which  Baxter  was  making 
arrangements  for  studying  theology.  In  these  he  was  interrupted 
by  his  being  requested  to  superintend  the  school  at  Wroxeter,  on 
account  of  the  illness  of  his  old  tutor  Mr  Owen,  and  then  by  his 
own  bodily  infirmities.  After  superintending  the  Wroxeter  school 
for  three  months,  he  placed  himself  under  the  care  of  the  Rev. 
Francis  Garbett,  of  the  same  village,  that  he  might  study  theology 
as  a  science.  He  had  scarcely  been  a  month  in  the  study  of  logic, 
before  he  was  attacked  with  a  harassing  cough,  spitting  of  blood, 
and  many  other  symptoms  of  consumption,  which  continued  to  afflict 
him,  almost  incessantly,  for  two  years.  This  affliction  checked  his 
intellectual  studies,  but  it  gave  a  powerful  and  an  onward  impulse 
to  his  religious  aflfections ;  it  excited  him  to  a  closer  examination  of 
his  motives  for  entering  the  ministry,  and  it  associated  all  his  future 
plans  and  present  movements  with  eternity.  He  already  began  to 
feel  as  a  dying  man  among  dying  men.  In  this  frame  of  mind,  he 
found  EzEKiEL  Culverwell's  "  Treatise  of  Faith,"  a  great  help 
and  a  delightful  solace.  It  is  reported  of  him  that,  in  the  twilight  of 
every  evening,  at  that  interval  in  which  it  was  too  dark  for  him  to 
read,  and  not  dark  enough  to  light  his  lamp,  he  employed  his  mind 
regularly  in  thinking  of  heaven.  This  will  account  for  the  sweet- 
ness and  power  with  which  at  a  subsequent  period  he  wrote  about 
"  The  Saints'  Everlasting  Rest ;  "  the  reading  of  which  now  is  like 
conversing  in  "  the  gate  of  heaven." 

The  first  month  of  his  studies  under  Mr  Garbett  had  been  given 
to  logic ;  but  after  this  affliction,  he  resolved  to  devote  himself 
entirely,  and  almost  exclusively,  to  theology,  and  that  with  a  spe- 
cial and  direct  view  to  the  information  and  the  spiritual  furniture  of 
his  own  soul.  In  his  theological  curriculum,  he  studied  first  prac- 
tical theology  as  exhibited  in  the  best  works  of  our  English  divines. 
In  learning  systematic  theology,  he  was  obliged  to  have  recourse  to 
the  works  of  foreign  divines ;  because,  unless  Perkins's  Golden 
Chain  be  regarded  as  a  systematic  work,  the  English  language  did 
not  at  this  period  possess  a  Body  of  Divinity. 

Wroxeter  is  to  be  held  in  remembrance  as  the  place,  in  which 
Baxter  finished  his  course  of  education  preparatory  to  his  entering 
on  his  ministerial  work.  In  that  important  process  he  greatly  needed 


vi 


Baxter's  life. 


an  intelligent  guide,  who  would  have  directed  him  to  the  best  course 
of  theological  reading,  and  to  the  best  methods  of  study :  but  instead 
of  having  such  guidance,  he  was  left  much  to  himself,  and  was  almost 
entirely  his  own  teacher.  Had  he  had  the  advantages  of  a  regular  cur- 
riculum at  a  college  or  university,  his  knowledge  would  have  been  bet- 
ter arranged  and  more  symmetrical,  though,  perhaps,  not  so  various 
and  discursive.  In  the  absence  of  such  salutary  discipline  and  whole- 
some aid,  his  predilections  and  taste  led  him  to  plunge  himself  into 
the  thick  forests  of  metaphysical  theology.  In  dialectics  he  became 
a  coRSuniEaate  Aristotelian.  The  ecclesiastical  fathers  came  to  him 
as  if  they  were  brethren ;  Aquinas,  as  a  familiar  spirit ;  Anselm, 
as  a  fellow  student ;  and  Duns  Scotus,  as-  a  pleasant  companion. 
His  success  in  these  kinds  of  studies  was  so  great  and  thorough, 
that,  for  aeuteness  in  definitions,  for  subtlety  in  distinctions,  and 
for  masterly  adroitness  in  disputation  and  logomachy,  he  deserved 
to  be  called  the  last  of  the  Schoolmen.  To  all  theologians,  who 
have  made  any  acquaintance  with  scholastic  divinity,  it  is  a  pleasing 
marvel  that,  amid  all  its  jargon  Latin  and  its  dry  speculations, 
Baxter's  mind  and  heart  were  kept  in  all  their  lively  freshness  and 
healthy  glow.  On  one  occasion  their  ponderous  tomes  seriously 
endangered  his  life,  as  they  fell  from  shelves  under  which  he  was 
reposing.  He  recounts  his  deliverance  as  a  singular  interposition 
of  Providence.  "  As  I  sat  in  my  study,  the  weight  of  my  greatest 
folio  books  brake  down  three  or  four  of  the  highest  shelves,  when  I 
sat  close  under  them,  and  they  fell  down  on  every  side  of  me,  and 
not  one  of  them  hit  me,  save  one  upon  my  arm  ;  whereas  the  place, 
the  weight,  and  the  greatness  of  the  books  was  such,  and  my  head 
just  under  them,  that  it  is  a  Avonder  they  had  not  beaten  out  my 
brains. "  It  is  quite  as  great  a  wonder,  that  their  weighty  and  crab- 
bed lore  did  not  wither  and  shrivel  the  energies  of  his  capacious 
heart.  Profound  studies  in  metaphysics  tend  generally  to  freeze 
the  religious  affections  of  the  student,  but  it  is  evident  that  they  did 
not  damp  the  ardour  of  Baxter's  devotion.  Even  while  threading 
the  labyrinths  and  "  wondrous  mazes  "  of  scholastic  theology,  he 
was  "  fervent  in  spirit,  serving  the  Lord."  Hear  his  own  account, 
and  his  own  estimate  of  his  studies,  as  given  in  a  letter  to  the 
liigotted  and  partial  Anthony  Wood,  who  wished  to  know  whether 
he  was  an  alunnius  of  Oxford.  "  As  to  myself,"  says  Baxter,  *'  my 
faults  are  no  disgrace  to  any  university,  for  I  was  of  none ;  I  have 
little  but  what  I  had  out  of  books,  and  inconsiderable  helps  of 
country  tutors.  Weakness  and  pain  helped  me  to  study  how  to 
die ;  that  set  me  on  stud3'ing  how  to  live ;  and  that  on  studying  the 
doctrine  from  which  I  fetch  my  motives  and  comforts.  Beginning 
with  necessities,  I  proceeded  by  degi'ees  ;  and  now  I  am  going  to 
see  that  for  which  I  have  lived  and  studied." 


Baxter's  life. 


ATTien  Baxter  was  giving  himself  a  theological  education  at 
Wroxeter,  his  prospects  of  iisefiilness  in  the  ministry  were  clouded 
by  his  diseased  constitution.  He  was  now  eighteen  years  of  age, 
and  his  liveliest  hopes  were  blighted.  His  former  tutor  at  Ludlow 
Castle  advised  him  to  try  his  fortune  at  court,  "  as  being  the  only 
rising  way."  For,  at  this  period,  Charles  I.  had  but  lately  ascend- 
ed the  throne.  Many  circumstances  seconded  this  recommenda- 
tion. His  parents  had  never  been  very  cordial  in  his  wishes  to 
enter  the  ministry.  They  had  great  confidence  in  the  opinion  of 
Mr  Wickstead ;  and  he  had  great  interest  with  Sir  Henry  Herbert, 
who  was  Master  of  the  Revels.  Baxter  came  to  London  and  spent  a 
month  at  court,  but  it  was  a  month  of  disgust  and  revulsion.  He  says, 
"  I  had  quickly  enough  of  the  court ;  when  I  saw  a  stage-play  instead 
of  a  sermon  on  the  Lord's  days  in  the  afternoon,  and  saw  what 
course  was  there  in  fashion,  and  heard  little  preaching  but  what 
was,  as  to  one  part,  against  the  Puritans,  I  was  glad  to  be  gone." 

The  illness  of  his  mother  supplied  him  with  a  good  excuse  for 
quitting  A\Tiitehall  and  retiring  to  Shropshire.  He  left  London 
about  Christmas  1633,  during  a  severe  frost.  "WTiile  travelling  on 
horseback  through  a  heavy  and  memorable  snow-storm,  he  met,  in 
a  narrow  part  of  the  road,  a  loaded  waggon,  which  he  could  pass 
only  by  riding  on  the  side  of  a  bank.  In  spurring  his  hbrse  up 
this  bank,  the  animal  fell,  the  girths  broke,  and  Baxter  was  thrown 
immediately  before  the  wheel.  At  this  critical  juncture  the  horses 
stopped  suddenly,  unaccountably,  but  providentially,  and  his  life 
was  saved.  The  preservation  of  his  life,  in  so  remarkable  a  manner, 
deeply  affected  him.  Under  the  influence  of  this  fresh  interference 
of  God  in  his  behalf,  he  reached  his  home,  where  he  found  his  mo- 
ther in  such  agonies  of  pain  that  her  groans  filled  the  whole  house. 
She  languished  through  the  spring,  and  died  on  May  10,  1634.  At 
the  grave  of  his  mother,  and  being  rescued  so  wonderfully  from  his 
ovm  grave,  his  mind  was  awakened  to  fresh  and  resolved  thoughts 
about  the  ministry- ;  and,  in  three  or  four  years  more,  he  entered  the 
church  as  a  Conformist,  though  no  Episcopalian. 

In  1638  he  was  appointed  head  master  of  the  Free  School  which 
had  been  just  established  at  Dudley,  where  he  would  have  also  op- 
portunities for  preaching.  In  the  same  year  he  was  ordained  at 
Worcester  by  Bishop  Thoniborough.  After  staying  one  year  at 
Dudley,  he  removed  to  Bridgenorth,  where  the  Et  Ca-tera  Oath 
made  him  a  Nonconformist,  and  where,  he  says,  he  continued  about 
a  year  and  three  quarters,  having  "  liberty  of  preaching  in  troub- 
lous times." 

The  days  of  Baxter's  sojourn  in  Bridgenorth  might  well  be  called 
"  troublous  times."  In  these  times  Laud  was  teaching  popery 
to  England,  and  manufacturing  bonds  of  iniquity  for  Protestants  ; 


Vlll 


BAXTER  S  LIFE. 


StraflFord  was  learning  and  practising  serv'illty  to  Charles,  and  Sap- 
ping the  liberties  of  his  countrr  ;  kings  trembled  on  their  thrones, 
and  bishops  were  ill  at  ease  on  their  benches ;  the  immortal  Hamp- 
den was  disputing  with  his  king  about  ship-money  ;  Peter  Smart 
was  imprisoned  twelve  years  for  preaching  against  high  church 
ceremonies  ;  Dr  Leighton,  as  much  the  minister  of  the  freedom  of 
truth,  as  his  son  was  the  minister  of  its  love,  had  liis  ears  cut  off, 
and  his  nose  slit,  for  writing  his  "  Zion's  Plea  against  Prelacy ;" 
Prynne,  the  barrister,  had  similar  cruelties  inflicted  on  him  for 
writing  against  plays  and  masquerades  ;  the  Scots  were  marching  to 
England  with  their  Covenant ;  the  High  Commission  Court  was 
practising  the  abominations  of  the  Inquisition ;  the  English  were 
beginning  to  speak  in  honest  Saxon,  and  bold  tones,  to  their  princes  ; 
Charles  was  become  the  most  consummate  and  shameless  hy])ocrite 
in  England ;  the  House  of  Commons  appointed  a  committee  to  re- 
ceive the  complaints  and  petitions  of  the  people  against  their  ignorant 
and  dissolute  clergy,  and  the  chairman  published  those  complaints 
in  his  "  One  Century  of  Scandalous  Ministers," 

Such  were  the  times  about  1 640,  when  Baxter  left  Bridgenorth  to 
settle  in  Kidderminster,  where  he  had  been  invited  by  the  people 
to  become  their  lecturer.  This  was  his  first  settlement  in  that 
to^Ti,  wliich  lasted  about  two  years ;  but  they  were  two  years  of 
laborious  preaching  on  his  part,  of  great  political  agitations  among 
the  people,  and  of  imminent  danger  to  his  life.  The  Royalist  rabble 
were  so  malignant  against  liis  ministry,  that  his  best  friends  recom- 
mended him  to  leave  the  place. 

From  Kidderminster  he  went  to  Gloucester,  where  he  tarried  one 
month.  During  his  short  stay,  he  witnessed,  for  the  first  time,  one 
of  the  public  disputations,  which  were  sometimes  held  between  the 
ministers  and  the  Baptists,  who  were  every  where  agitating  the 
churches  on  the  question  of  immersion, — a  question  on  which,  it  is 
the  humiliation  and  enervation  of  the  CongregationaHsts,  that  they 
have  not  agreed  to  differ  uathout  separating  from  each  other.  On 
all  other  topics  they  can  meet  and  associate  with  safety  and  peace. 
A  Baptist  and  Independent  are  much  like  the  powders  of  an  acid 
and  an  alkali ;  they  can  mix  together  in  the  same  phial,  and  in  the 
same  vessel,  with  perfect  concord :  but  just  drop  a  little  water  among 
them,  and  they  are  immediately  in  effervescence.  So  did  Baxter 
find  them  at  Gloucester,  and  so  did  he  afterwards  find  them  in  his 
controversies  with  Mr  Tombes  of  Bewdley. 

When  he  had  spent  a  month  at  Gloucester,  his  friends  at  Kidder- . 
minster  thought  he  might  return  to  them  in  safety ;  but,  on  his  re- 
turn, he  found  the  town  so  much  divided  on  the  questions  between 
the  King  and  the  Parliament,  that  he  was  obliged  to  quit  it  imme- 


Baxter's  life.  ix 

diately.  Once  more  he  was  a  wanderer,  and  he  visited  his  old 
friend  Mr  Samuel  Clark,  at  Alcester,  where  he  preached  on  Sun- 
day, October  23,  1642,  amid  the  sounds  of  the  cannon  at  Edgehill. 
On  the  next  day  he  went  to  see  the  field  of  battle,  and  saw  the  two 
armies  keeping  the  ground  in  sight  of  each  other,  and  the  space 
between  them  covered  with  the  unburied  bodies  of  the  slain.  From 
Alcester  he  went  to  Coventry  to  spend  a  month  with  his  friend  Mr 
Simon  King,  who  was  minister  there.  He  expected  that,  in  a  month, 
Charles  and  the  Parliament  would  have  adjusted  their  differences 
and  put  an  end  to  the  civil  war,  but  instead  of  ceasing,  the  war 
raged  more  and  more  furiously.  The  state  of  the  country  induced 
him  to  accept  the  invitation  of  the  committee  and  governor  of  Co- 
ventry to  stay  with  them  and  to  preach  to  the  soldiers.  After  a 
stay  of  one  year  in  this  city,  he  went  to  Shropshire  for  the  purpose 
of  releasing  his  father,  who  was  a  prisoner  at  LilleshaU.  It  was 
on  this  occasion  that  he  joined  Colonel  ^lytton,  and  Mr  Hunt  of 
Boreatton,  at  the  garrison  of  Wem.  In  Shropshire,  he  was  perpe- 
tually in  the  midst  of  tumults  and  skirmishes,  and,  therefore,  at  the 
end  of  two  months,  he  returned  to  Coventry,  and  staid  there  another 
year.  It  was  during  this  second  stay  that  he  signed  the  Scottish 
Covenant,  and  declared  himself  openly  on  the  side  of  the  Parlia- 
ment. The  first  of  these  acts  he  always  afterwards  lamented  ;  and 
for  the  second,  he  apologises  with  thirty-two  reasons  in  liis  "  Peni- 
tent Confessions." 

Baxter  was  at  Coventry  when  Cromwell  fought  and  won  the  battle 
of  Naseby ;  and,  tAvo  days  after  the  victory,  he  visited  the  field  of 
battle,  and  passed  a  night  in  the  Parliamentary  camp,  near  Leices- 
ter. This  visit  opened  his  eyes  to  the  real  state  of  the  army  on  the 
subject  of  civil  and  religious  liberty.  His  new  information  deepened 
and  darkened  his  prejudices  against  Cromwell.  Yet  some  of  the 
oflScers  persuaded  him  to  join  the  anny,  and  he  consented  to  become 
chaplain  to  Colonel  A\Tialley's  regiment. 

As  a  military  chaplain,  his  subsequent  movements  were  regulated 
by  the  campaigns  and  marches  of  the  regiment  to  which  he  was  at- 
tached. Immediately  on  joining  the  army,  he  marched  to  Somer- 
ton,  and  was  present  at  the  battle  of  Langport,  where,  standing  on 
the  brow  of  a  hiU,  he  could  surs'ey  the  operations  of  both  armies. 
As  Goring's  army  began  to  flee  before  the  Parliamentary  forces 
under  Fairfax,  Baxter  stood  next  to  Major  Harrison,  and  heard  the 
gallant  officer  "  with  a  loud  voice  break  forth  into  the  praise  of 
God  with  fluent  expressions,  as  if  he  had  been  in  a  rapture." 

From  Langport  he  accompanied  the  army  to  the  siege  of  Bridge- 
water.  »vhich  he  saw  taken  by  storm.  He  was  again  at  the  siege  of 
Bristol,  where,  in  about  three  days,  he  was  taken  ill  of  a  fever,  occa- 


X  BAXTER"?  LIFE. 

sioned  by  the  plague  which  prevailed  in  the  neighbourhood.  He 
immediately  quitted  the  camp,  and  rode  to  Bath,  to  be  under  the 
care  of  his  physician,  Dr  Veuner.  In  fourteen  days  the  fever  ended 
in  a  crisis,  but  it  left  him  so  emaciated  and  weak  that  "  it  was  long," 
he  says,  "  before  I  recovered  the  little  strength  which  I  had  before."' 
On  his  recovery,  he  returned  to  Bristol,  and  saw  that  cit;i-  taken  in 
four  days,  Major  Bethell  wounded  and  slain,  and  Prince  Kupert 
routed  with  the  loss  of  his  "  ordnance  and  arms."  His  next  march 
was  to  Sherborne  Castle,  which,  after  a  fortnight's  siege,  was  taken 
by  storm,  *'  and  that  on  a  side  which  one  would  think  could  never 
have  been  tliat  way  taken."  Cromwell,  after  his  success  at  Basing- 
house,  near  Basingstoke,  resolved  to  pursue  Lord  Goring's  troops 
to  the  west  of  England,  where  they  had  made  themselves  mfamoos 
for  their  flagrant  impieties  and  liarbarous  outrages.  In  consequence 
of  this  movement  of  the  army,  Baxter  was  present  at  the  siege  ot 
Exeter,  where  he  continued  about  three  weeks,  and  then  left  because 
his  regiment  was  ordered  to  march  against  Oxford  to  keep  that  gar- 
rison in  check  till  the  army  woxdd  return  from  Exeter.  Colonel 
"\^'halley's  regiment  quartered  in  Buckinghamshire  for  about  six 
Aveeks,  when  it  besieged  and  took  Banbury  Castle.  It  was  while 
quartering  in  this  neighbourhood  that  Baxter  maintained  his  famous 
disputation  with  Bethell's  troopers  at  Agmondesham. 

At  the  siege  of  "Worcester,  Baxter  was  again  taken  very  ill,  and 
he  was  urged  by  his  friends  to  visit  London  for  medical  advice.  On 
arriving  in  the  metropolis,  his  physician  sent  him  to  Tunbridge 
Wells,  where  he  received  considerable  benefit,  and  then  returned 
tlvrough  London  to  the  army  in  Worcestershire.  HLs  quarters  were 
at  Rous  Leuch,  the  seat  of  Sir  Thomas  Kous,  where  he  had  never 
been  before.  Here  Providence  supplied  him  with  a  valuable  friend, 
who  continued  for  years  to  be  of  great  use  to  him.  This  friend  was 
Lady  Lench,  "  a  godly,  grave,  and  understanding  woman,  who  en- 
tertained me,"  says  R-ixter,  •*  not  as  a  soldier,  but  as  a  friend." 
From  Worcestershire  he  went  into  Leicestershire,  StaflFordshire, 
and  Derbyshire.  At  ^lelbourn,  near  Ashby-de-la-Zouch,  his  for- 
mer diseases  again  afflicted  him.  It  was  now  a  cold  and  snowy  sea- 
son, and  "  the  cold,"  he  savs,  *'  together  with  other  things  coinci- 
dent, set  my  nose  bleeding.  "\^Tien  I  had  bled  a  quart  or  two,  I 
opened  four  veins,  but  that  did  no  good,  I  used  divers  other  reme- 
dies, for  several  days,  to  little  purpose.  *  »  «  This  so  much 
weakened  me,  and  altered  my  complexion,  that  my  acquaintances 
who  came  to  see  me  scarcely  knew  me." 

This  affliction  was  a  turning  point  in  the  history  of  Baxter.  It 
took  him  completely  from  all  his  schemes  of  opposing  the  Ironsides, 
just  when  he  thought  himself  best  prepared  and  furnished  for  the 


BAXTER'S  LIFE.  xi 

enterprise  ;  and,  by  this  means,  he  was  separated  for  ever  from  the 
army.  His  illness  at  Melbourn  detained  him  in  his  chamljer  and 
among  strangers  for  three  weeks.  As  soon  as  he  gathered  a  little 
strength,  he  went  to  Kirby  ilallory,  and  spent  three  weeks  at  the 
house  of  his  friend  Mr  Xowell.  When  the  news  of  his  illness  reached 
Rous  Lench,  Lady  Rous  sent  her  servant  all-  the  way  to  Leicester- 
shire to  bring  him  under  her  roof.  In  great  weakness,"  says 
Baxter,  "  thither  I  made  shift  to  get,  where  I  was  entertained  with 
the  greatest  eare  and  tenderness,  while  I  continued  to  use  the  means 
for  my  recovery  ;  and  when  I  had  been  there  a  quarter  of  a  year,  I 
returned  to  Kidderminster." 

He  had  now  been  ill  about  five  months,  but  they  were  the  most 
memorable  months  in  his  history.  It  was  in  this  season  of  pains 
and  medicines  that  he  wrote  his  first  works.  His  disputes  in  the 
army  had  prepared  him  to  write  his  "  Aphorisms  of  Justification  ;  " 
and  his  sanctified  afflictions  made  him  write  of  The  Saints'  Ever- 
lasting Rest."  The  work  which  he  commenced  first  was  the  "  Saint's 
Rest ;"  and  it  was  while  discussing  the  rewards,  which  should  be 
conferred  on  the  saints  for  their  works  of  faith,  that  he  was  led  to 
write  his  "  Aphorisms."  In  speaking  of  the  "  Saint's  Rest,"  he  says, 
"  Whilst  I  was  in  health,  I  had  not  the  least  thought  of  writing 
books,  or  of  serving  God  in  any  more  public  way  than  preaching. 
But  when  I  was  weakened  with  great  bleeding,  and  left  solitary  in 
my  chamber  at  Sir  John  Cook's  in  Derbyshire,  without  any  ac- 
quaintance but  my  servant  about  me,  and  was  sentenced  to  death 
by  the  physicians,  I  began  to  contemplate  more  seriously  on  the 
everlasting  rest  which  I  apprehended  myself  to  be  just  on  the  bor- 
ders of ;  and  that  my  thoughts  might  not  too  much  scatter  in  my 
meditation,  I  began  to  write  something  on  that  subject,  intending 
but  the  quantity  of  a  sermon  or  two  (which  is  the  cause  that  the 
beginning  is,  in  brevity  and  style,  disproportionable  to  the  rest); 
but  being  continued  long  in  weakness,  where  I  had  no  books,  nor 
no  better  employment,  I  followed  it  on  till  it  was  enlarged  to  the 
bulk  in  which  it  is  published.  The  first  three  weeks  I  spent  in  it 
was  at  Mr  Nowell's  house  at  Kirby  Mallory,  in  Leicestershire  ;  a 
quarter  of  a  year  more,  at  the  seasons  which  so  great  weakness 
would  allow,  I  bestowed  on  it  at  Sir  Tho.  Rous's  house,  at  Rous 
Lench,  in  Worcestershire  ;  and  I  finished  it  shortly  after  at  Kidder- 
minster. The  first  and  last  parts  were  first  done,  being  all  that  I 
intended  for  my  own  use  ;  and  the  second  and  third  parts  came 
afterwards  in  besides  my  first  intention." 

Myriads  of  saints  will  have  to  bless  God  for  ever  for  having 
afflicted  Baxter  at  Melbourn,  and  for  having  taught  him,  in  the  mi- 
nister's house  at  Kirby,  to  write  the  "  Saints'  Rest."    He  wrote  it 

h 


xii  Baxter's  i.ife. 

when  he  had  no  books  by  him  but  a  Bible  and  a  Concordance.  It 
was  the  transcript  of  his  ovra  heart,  and  therefore  he  found  that,  of 
all  liis  works,  "  it  had  the  greatest  force  on  the  hearts  of  others." 
It  was  first  published  in  1649,  and  since  then,  it  has  gone  through 
many  successive  editions— surpassed,  in  number  of  editions,  by,  per- 
haps, no  other  book  but  the  Pilgrim  s  Progress,  or  his  own  "  Call 
to  the  Unconverted."  All  the  editions  subsequent  to  1659  are  dis- 
tinguished by  one  painful  pcculiarit}-.  In  the  Commonwealth  edi- 
tions, he  has  introduced  the  name  of  Lord  Brook,  Hampden,  and 
Pym,  as  among  the  glorified  saints  whom  he  should  meet  in  "  the 
everlasting  rest ;  "  but  in  impressions  under  the  Restoration,  these 
names  are  left  out.  The  motive  for  omitting  them  was  to  please 
Dr  Jane,  and  to  induce  him  to  license  the  publication  of  the  volume. 
It  is  a  Avonder  and  a  grief  to  all  the  friends  of  Baxter,  that  he  should 
have  thus  truckled  5  for  the  omission  was  against  his  own  firm  judg- 
ment concerning  these  illustrious  individuals  ;  and  the  omission,  like 
all  other  such  will-sacrifices,  was  far  from  giving  satisfaction  to  the 
prelatical  party.  According  to  Baxter's  own  unchanged  opinion, 
Hampden,  Pym,  and  Brook,  were  stiU  in  the  everlasting  rest, 
though  their  names  were  no  longer  in  his  book  about  that  rest. 
This  omission  marred  the  honour,  but  it  did  not  injure  the  useful- 
ness, of  the  book.  Many  thousands  own  their  conversion  to  it ;  and 
many  more  owe  to  it  their  growth  in  grace,  and  their  edification  in 
love  and  heavenly  raindedness. 

Baxter's  auctions  and  meditations  on  the  Saints'  Rest  had  pre- 
pared him  for  his  pastoral  work  at  Kidderminster,  whither  he  has- 
tened from  Rous  Lench.  The  account  of  his  ministry  in  that  town, 
made  famous  by  his  pastorship,  -will  be  found  in  the  second  chapter 
of  this  Essay.  He  spent  there  fourteen  years,  which  were  as  event- 
ful in  the  history  of  England  as  they  were  in  the  life  of  the  labori- 
ous minister.  In  these  years  Cromwell  marched  his  troops  against 
the  Parliament  and  subdued  it.  Charles,  after  a  life  of  improbity 
and  bloodshed,  was  seized  by  the  array  and  executed  ;  the  Common- 
wealth was  established,  and  Cromwell  proclaimed  its  Protector ;  the 
Scottish  Covenanters  were  intriguing  with  Charles  II.  at  Breda, 
and  sacrificed  Montrose  to  their  schemes  ;  war  was  devastating  Ire- 
land and  Scotland ;  Charles  II.  entered  England,  lost  the  battle  of 
Worcester,  and  immortalized  the  royal  oak  ;  the  Protector  died,  and 
his  son  was  deposed ;  England  ceased  to  be  puritan ;  and  General 
Monk  had  matured  his  plots  for  duping  the  army  to  restore  Charles 
to  the  throne  of  his  father. 

Such  was  the  state  of  England  when  Baxter  left  Kidderminster, 
and  reached  London,  April  13,  1660.  On  his  arrival  he  conversed 
with  Lord  Lauderdale  on  the  nation's  obligation  to  the  oath  which 


Baxter's  life. 


xm 


they  had  sworn  to  Richard  Cromwell.  This  Lauderdale  was  the 
man  who  had  procured  letters  to  be  written  by  Protestant  ministers 
in  France,  filled  with  assurances  that  Charles  was  firmly  attached 
to  the  Protestant  religion.  A  new  parliament  was  immediately 
summoned  to  cancel  the  obligation  of  the  oath  to  Richard  Crom- 
well, and  to  invite  Charles  II.  to  England.  To  this  parliament 
Baxter  preached  at  8t  Margaret's,  Westminster,  April  30,  on  Re- 
pentance, from  Ezek.  xxxvi.  31.  Immediately  after  the  sermon, 
the  House  was  to  meet  to  vote  the  return  of  Charles.  On  May  10, 
he  preached  again  from  Luke  x.  30,  on  "  Right  Rejoicing,"  to  the 
Lord  Mayor  and  Aldermen  of  London,  who  AA'ere  keeping  a  day  of 
solemn  thanksgiving  for  General  Monk's  success  in  bringing  the 
king  back.  As  Charles  passed  through  the  city  of  London  to  West- 
minster, the  London  ministers  attended  him  with  acclamations, 
and,  by  the  hands  of  the  oldest  minister  among  them,  the  venerable 
Arthur  Jackson,  they  "  presented  him  Avith  a  richly  adorned  Dible, 
which  he  received,  and  told  them  that  it  should  be  the  rule  of  his 
actions."  Thus,  before  he  had  yet  reached  his  throne,  Chjirlcs  be- 
gan to  act  the  hypocrite,  even  with  the  Bible  in  his  hand,  and  to 
treat  with  flagitious  duplicity  the  men  who  had  restored  him  to  his 
crown.  These  ministers  were  honest  men,  but  they  allowed  them- 
selves to  be  duped  and  entrapped ;  and,  in  two  years  after  their 
acclamations,  he  made  them  pay  dearly  for  their  silly  confidence  in 
royal  promises.  Oh  !  had  wisdom  uttered  her  voice  in  some  street, 
and  cried  in  some  place  of  cpncourse,  or  in  the  opening  of  the  gates 
of  London,  while  Charles  was  passing,  and  had  told  these  ministers, 
"  Put  NOT  YOUR  TRUST  IX  Princes,"  *  many  wallings  and  much 
shame  would  have  been  saved  this  country. 

After  the  Restoration,  ten  or  twelve  of  the  Presbyterian  ministers 
were  made  royal  chaplains ;  and  among  these  was  Baxter,  "  at  his 
Majesty's  own  desire,  as  an  acceptable  furtherance  of  his  service." 
In  this  office  none  of  them  ever  preached  except  Mr  Calamy,  Dr 
Reynolds,  Dr  Spurslo^v,  Mr  Woodbridge,  and  Baxter,  once  each. 
After  his  appointment,  he  had  an  interview  with  the  king  on  the 
practicableness  of  effecting  an  agreement  between  the  Episcopalians 
and  Presbyterians,  which  ended  in  the  royal  farce  of  the  meet- 
ing at  Sion  College.  In  (September  4,  16G0,  Charles  published  his 
insulting  Declaration,  to  which  Baxter  drew  up  an  answer,  in  such 
terms  of  firmness  and  manliness  as  to  alarm  Calamy  and  Reynolds, 

*  At  Breda,  April  4,  1660,  Charles  II.  gave  his  royal  wf>rd  in  these 
terras — "  We  do  declare  a  liberty  to  tender  consciences,  and  that  no  man 
shall  be  disquieted,  or  called  in  question,  for  differences  of  opinion  which 
do  not  disturb  the  peace  of  the  kingdom."  This  he  had  the  profligacy  to 
declare  on,  what  he  called,  "  the  word  of  a  Christian  king." 


xlv 


BAXTER  S  LIFE. 


who  declared  that  "  it  would  not  be  so  much  as  received."  ^VTien 
Baxter's  modified  reply  was  presented,  a  modified  declaration  of  the 
king  was  proclaimed,  which  was  as  unsatisfactory  as  its  first  compo- 
sition. Defective  and  even  insolent  as  the  king's  modified  declara- 
tion was,  the  very  pastors  who  had  enabled  Charles  to  insult  them, 
met  to  thank  him  for  the  minimum  of  liberty  which  he  graciously 
gave  them.  When  they  presented  their  thanks  to  the  king,  Baxter 
refused  to  attend.  On  hearing  this,  the  king  sent  for  Baxter  the 
next  day,  and  flattered  him,  but  did  not  change  his  opinion  about 
royal  fidelity.  These  discussions  concluded  with  farce  the  second, 
called  the  Savoy  Conference,  at  which  Sheldon  acted  with  the 
haughtiness  and  tp-anny  of  a  Wolsey. 

Though  the  Presbyterian  Divines  were  thus  treated  by  the  court 
and  the  hierarchy,  the  Nonconformists  were  known  and  felt  to  be 
a  powerful  body  in  the  country.  As  a  measure  of  kingcraft,  there- 
fore, it  was  proposed  that  the  best  way  to  silence  them  was  to  make 
some  of  their  leaders  Lord  Bishops  ;  and,  accordingly,  Hereford  was 
offered  to  Baxter,  Litchfield  and  Coventry  to  Calamy,  and  Nor^vich 
to  Reynolds,  who  accepted  it  on  the  ground  that  the  conge  d'eJire  was 
taken  out  without  his  knowledge  by  a  friend.  An  emissary  of  the 
court,  Colonel  Birch,  waited  upon  Baxter  again  and  again  to  get 
him  to  intimate  his  consent;  but  he  declared,  that  "  if  the  old  dio- 
cesan frame  continued,  he  would  not  accept  it."  Even  this  was  not 
enough,  the  Chancellor,  Clarendon,  had  an  interview  with  him,  and 
asked  him  about  his  resolution,  when  the  proposal  was  rejected  for 
ever.  In  saying  "  Nolo  Episcopari,"  he  meant  it  as  "  the  words  of 
truth  and  soberness." 

The  next  step  in  Baxter's  life  is  one  perfectly  singular,  and  is  a 
good  illustration  of  his  character.  Having  declined  a  bishopric,  he 
entreated  Clarendon  to  give  him  the  poor  curacy  of  Kidderminster. 
"  My  people,"  he  says,  "  were  so  dear  to  me,  and  I  to  them,  that 
I  would  have  been  with  them  on  the  lowest  terms.  Some  laughed 
at  me  for  refusing  a  bishopric,  and  petitioning  to  be  a  reading- vicar's 
curate  ;  but  I  had  little  hopes  of  so  good  a  condition,  at  least  for  any 
considerable  time.  The  Chancellor,  and  even  the  King,  professed 
to  be  for  his  restoration  to  his  people,  but  they  allowed  themselves 
to  be  baffled  by  his  well  known  enemy.  Sir  Ralph  Clare ;  and  Bi- 
shop Morley  also  was  resolved  that  he  should  never  again  enter  the 
diocese  of  Worcester."  When  the  people  at  Kidderminster  under- 
stood the  disposition  of  Baxter  towards  them,  "  in  a  day's  time  they 
gathered  the  hands  of  sixteen  hundred  out  of  the  eighteen  hundred 
communicants,"  with  the  assurance  of  more,  if  they  had  only  time 
given  them.  What  Clarendon  and  the  King  had  professed  to  fail 
to  do,  he  tried  to  do  for  himself.    '*  I  went  down,"  he  says,  "  to 


Baxter's  life. 


XV 


Worcestershire,  to  try  whether  it  were  possible  to  have  any  honest 
terms  from  the  reading- vicar  there,  that  I  might  preach  to  my 
former  flock ;  but  when  I  had  preaclied  twice  or  thrice,  he  denied 
me  Hberty  to  preach  any  more.  *  *  *  I  offered  to  be  his  curate,  and 
lie  refused  it.  I  then  offered  to  preach  for  nothing,  and  he  refused  it. 
And,  lastly,  I  desired  leave  but  once  to  administer  the  sacrament  to 
the  people,  and  to  preach  my  farewell  sermon  to  them,  but  he  would 
not  consent.  At  last  I  understood  that  he  was  directed  by  his  su- 
periors to  do  what  he  did."  From  Kidderminster,  Baxter,  after 
paying  a  hasty  visit  to  his  afflicted  father  in  Shropshire,  waited  on 
Bishop  Morley.  "  I  reminded  the  Bishop,"  he  says,  "  of  his  pro- 
mise to  grant  me  his  license,  &c. ;  but  he  refused  me  liberty  to 
preach  in  his  diocese,  though  I  offered  to  preach  only  on  the  Creed, 
the  Lord's  Prayer,  and  the  Ten  Commandments,  and  that  only  to 
such  as  had  no  preaching." 

Baxter  was  silenced, — the  man  who  had  received  his  "  ministry 
from  the  Lord  Jesus,"  was  rejected.  He  went  to  the  Bishop's  palace 
with  "  neither  purse  nor  scrip."  He  said,  "  peace  be  to  this  house," 
but  "  the  son  of  peace  was  not  there."  When  the  door  of  Worces- 
ter's palace  closed  on  "  holy  Baxter,"  the  event  appeared  trifling 
in  episcopal  judgment ;  but  all  the  influence  and  bearings  of  that 
little  event  have  not  been  yet  developed.  An  edict  has  gone  forth 
from  the  Ijord,  which  says — "  Into  whatsoever  city  ye  enter,  and 
they  receive  you  not,  go  your  ways  out  into  the  streets  of  the  same 
and  say.  Even  the  very  dust  of  your  city  which  cleaveth  on  us,  we 
do  wipe  off  against  you."  That  dust,  as  it  falls  from  the  messenger, 
will  have  its  influence  on  other  interests.  Natural  Philosophy  in- 
forms us,  that  a  grain  of  sand  on  the  point  of  a  needle  has  its  influ- 
ence on  the  greatest  and  most  remote  bodies  in  the  solar  system.  In 
the  same  manner.  Revelation  assures,  that  the  dust  from  the  sandals 
of  ejected  ministers,  will,  in  the  day  of  retribution,  make  it  more 
tolerable  for  Sodom  than  for  that  city  or  that  house  which  has  re- 
jected them. 

After  the  prelate  of  Worcester  had  refused  to  license  him  in  that 
diocese,  he  settled  in  London,  and  preached  in  various  vacant  pul- 
pits, where  his  services  were  requested.  After  a  year  of  such 
occasional,  and  always  gratuitous  ministrations,  he  resolved  to 
become  a  colleague  of  the  Rev.  Dr  Bates,  at  St  Dunstan's  in  the 
West,  where  he  preached  once  a-week.  The  subjects  of  his  sermons 
seem  to  have  been  regularly  reported  in  high  quarters,  and  he  was 
always  charged  with  sedition  and  rebellion,  till  he  preached  the 
series  which  he  afterwards  published  under  the  title  of  "  The  Formal 
Hypocrite  Detected,"  when  the  low  hypocrites  that  reported  him, 
and  the  high  hypocrites  which  heard  their  reports,  ceased  their 
accusations. 


xvi  BAXTER'S  LIFE. 

It  was  while  preaching  in  St  Dunstan's  that  he  displayed  that 
solemn  and  calm  superioritj'  to  alarm  and  fear  which  is  related  by 
Dr  Bates,  The  church  of  St  Dunstan's  had  "  an  ill  name,  as  very 
old,  rotten,  and  dangerous ;"  when  therefore  "  a  little  lime  and  dust, 
and  perhaps  a  piece  of  brick  or  two,  fell  down  the  steei^le "  during 
service,  the  whole  congregation  was  exceedingly  alarmed,  and  every 
one  rushed  towards  the  doors.  Baxter  "  sat  down  in  the  pulpit, 
seeing  and  pitying  their  vain  distempers  ;  and  then,  as  soon  as  he 
could  be  heard,  he  rose  and  said,  "  Wc  are  in  the  service  of  God,  to 
prepare  ourselves,  that  we  may  be  fearless  at  the  great  noise  of  the 
dissolving  world,  when  the  heavens  shall  pass  away,  and  the  elements 
melt  with  fervent  heat,"  He  then  continued  and  finished  his  dis- 
course, which  was  his  last  at  St  Dunstan's  church,  which  had  to  be 
rebuilt. 

Between  this  time  and  the  passing  of  the  anti-Christian  Act  of 
Uniformity,  he  continued  to  preach  for  some  time  at  St  Bride's  in 
Fleet  Street,  and  at  St  Ann's,  Black  Friars,  and  he  had  also  a  week- 
day lecture  in  Milk  Street,  supported  by  Mr  Ashurst,  Thus  he' 
continued  to  labour  in  his  Master's  work,  till  the  shadows  of  Bar- 
tholomew Eve  warned  him  to  quit  the  English  Church,  which 
incessantly  harassed  him,  and  persecuted  him  even  unto  death. 

The  whole  noble  band  of  Nonconformists  were  about  to  be  ejected 
from  the  Church  of  England  on  August  24,  1662  ;  but  Baxter  re- 
solved to  quit  that  Church  before  the  Act  of  Uniformity  came  into 
force,  and  he  accordingly  preached  his  last  sermon  on  the  25th  of 
the  previous  May.  This  he  did,  partly  because  his  legal  advisers 
informed  him,  that  as  he  was  only  a  Lecturer,  the  liberty  of  all 
lecturers  terminated  on  the  25th  of  May ;  partly  to  let  authority 
know  that  he  would  obey  it  in  all  that  was  lawful ;  but  chiefly  to 
let  all  the  Ministers  in  England  understand  in  time  that  he  did  not 
intend  to  conform,  lest  any  should  conform  in  the  expectation  that 
he  would  be  a  conformist.  When  the  24th  of  August  came,  two 
thousand  illustrious,  able,  and  faithful  ministers — such  two  thousand 
as  England  saw  never — were  faithful  to  their  consciences,  and  faithful 
to  the  God  of  truth  and  liberty ;  and  they  all  quitted  the  English 
Church,  Popery  had  its  Bartholomew's  day  in  France,  and  it  shed 
the  blood  of  myriads  ;  and  Prelacy  has  had  its  Bartholomew's  day 
in  England,  and  it  covered  it  Avith  the  gall  of  bitterness  and  bonds  of 
iniquity. 

While  Baxter  was  busy  in  devising  schemes  of  comprehension  for 
Episcopalians  and  Nonconformists,  he  was  at  the  same  time  em- 
ploying his  thoughts  and  his  heart  on  a  subject  of  much  delicacy 
and  tenderness,  and  that  was  his  marriage.  On  September  10, 
1662,  just  a  fortnight  after  the  dark  and  black  Bartholomew's  day, 
he  was  married  in  Bennet  Fink  Church  in  Clieapside,  by  Mr  Sa- 


BAXTER  S  LIFE. 


XVll 


muel  Gark,  to  Miss  Margaret  Charlton.  Baxter  was  now  forty- 
seven  years  of  age,  and  Miss  Charlton  was  about  twenty-three.  It 
had  always  been  a  part  of  his  creed,  that  for  ministers  to  marry  was 
only  barely  lawful.  All  these  things  made  his  marriage  notorious. 
"  The  king.'s  marriage,"  he  says,  "  was  scarcely  more  talked  of 
than  mine."  Two  things  brought  Miss  Charlton  under  the  special 
notice  of  Baxter  ;  she  was  born  within  three  miles  of  his  own  native 
village,  and,  on  her  removal  with  her  mother  to  Kidderminster,  his 
ministry  was  the  means  of  her  conversion.  Notwithstanding  the 
inequality  in  their  ages,  he  says  that  "  the  many  strange  occur- 
rences which  brought  it  to  pass,  would  take  away  the  wonder  of 
her  friends  and  mine" — but  "  in  her  case  and  mine  there  was  much 
that  was  extraordinary,  what  it  doth  not  concern  the  world  to  be 
acquainted  with."  The  terms  on  which  Baxter  proposed  marriage, 
and  which  Miss  Cliarlton  accepted,  are  these  :  First,  "  That  I  should 
have  nothing  that  before  our  marriage  was  hers ;  that  I,  who  wanted 
no  earthly  supplies,  might  not  seem  to  marry  her  jbr  covetousness. 
Secondly,  That  slie  would  so  alter  her  affairs  that  I  might  be  en- 
tangled in  no  lawsuits.  Thirdly,  That  she  would  expect  none  of 
my  time  which  my  ministerial  work  should  require."  They  were 
"married  in  the  Lord,"  and  he  found  in  her  a  help-meet  for  him, 
sometimes  his  fellow  prisoner,  and  always  the  helper  to  his  joy. 

On  June  1,  16G3,  Sheldon  became  Archbishop  of  Canterbury,  a 
man  of  deep  craftiness,  of  dexterous  ability,  and  of  un  relenting  ma- 
lignity against  the  Nonconformists  ;  and,  consequently,  their  suffer- 
ings were  greatly  aggravated  on  his  accession  to  the  primacy,  espe- 
cially through  the  severity  of  liis  act  against  private  meetings. 
This  law  put  all  public  service  at  an  end.  Baxter  resolved  to  leave 
London  ;  and  he  says,  "  I  betook  myself  to  live  in  the  country,  at 
Acton,  that  I  might  set  myself  to  writing,  and  do  what  service  I 
could  for  posterity,  and  live  as  much  as  I  possibly  could  out  of  the 
world.  Thither  I  went  on  the  14th  of  July  1663,  where  I  followed 
my  studies  pi-ivately  in  quietness."  Here  he  attended  the  church  in 
one  part  of  the  day,  and  preached  in  his  own  house  at  another. 
Here  also  he  finished  some  of  his  best  works,  especially  his  "  Chris- 
tian Directory."  On  March  26,  1665,  he  was  nearly  being  shot 
dead.  While  he  was  preaching  and  administering  the  Lord's  Sup- 
per, a  bullet  came  in  at  the  window,  and  passed  close  by  him,  but 
did  him  no  hurt.  The  villain  who  had  attempted  to  murder  him 
was  never  discovered. 

Towards  the  close  of  1665  the  Plague  made  its  appearance  in 
London,  amidst  all  the  troubles  of  a  war  with  Holland.  Baxter 
seems  to  have  regarded  this  as  a  visitation  upon  England  for  the 
wickedness  of  the  Corporation  Act  which  had  lately  passed.  He 


xviii 


Baxter's  life. 


says, — "  From  London  the  plague  is  spread  through  many  counties, 
os;)3cially  next  London,  where  few  places,  especially  corporations^ 
are  free ;  which  makes  me  oft  groan,  and  wish  that  London,  and  all 
the  Corporations  of  En^lan^,  would  review  the  Corporatiox  Act, 
and  their  own  acts,  and  speedily  repent."  AVhile  Baxter  was  pen- 
ning this  noble  sentiment,  he  was  at  Hampden,  in  Buckinghamshire, 
in  the  house  of  his  beloved  friend,  Mr  Richard  Hampden,  "  the  true 
heir  of  his  famous  father's  sincerity,  piety,  and  devotedness  to  God." 
Here  he  continued  while  the  plague  raged  about  London. 

It  is  probable  that  Nonconformity  and  Religious  Liberty  in  Eng- 
land owe  more  to  the  Plague,  and  to  the  Fire  of  London,  than  to 
any  other  two  causes  in  the  providence  of  God.  "  AVhen  the 
plague  grew  hot,"  says  Baxter,  "  most  of  the  conformable  minis- 
ters fled,  and  left  their  flocks  in  the  time  of  their  extremity ;  where- 
upon divers  Nonconformists,  pitying  the  dying  and  distressed  people, 
when  about  ten  thousand  died  in  a  week,  resolved  that  no  obedience 
to  the  laws  of  mortal  man  whatever  could  justify  them  in  neglecting 
men's  souls  and  bodies  in  such  extremities.  They  therefore  re- 
solved to  stay  with  the  people,  and  to  go  into  the  forsaken  juslpits, 
though  prohibited ;  and  also  to  visit  the  sick  and  the  dying,  and  to 
get  what  relief  they  could  for  the  poor,  especially  those  that  were 
shut  up."  Yet  while  these  noble  and  generous  men  were  thus  la- 
bouring in  the  very  domain  of  death,  and  at  the  post  which  the 
hireling  clergy  had  forsaken,  Sheldon  and  Clarendon  were  forging 
the  chains  of  the  Five  Mile  Act  to  stop  all  their  efibrts.  "When  tlie 
Plague  ceased  at  Acton  in  March  1G66,  Baxter  returned  home,  and 
"  found  the  church-yard  like  a  ploughed  field  with  graves,  and  many 
of  his  neighbours  dead." 

The  next  mysterious  Providence  which  promoted  religious  libei  ty 
was  the  great  Fire  of  London.  It  broke  out  at  midnight,  September 
2,  1666.  Baxter  says,  that  "it  was  set  on  fire,"  and  he  believed 
that  the  agents  in  tliis  awful  destruction  "  of  one  of  the  fairest  cities 
in  the  world  were  the  Papists.  Whether  the  suspicion  be  true  or 
not,  the  report,  and  the  common  belief  of  it,  shew  in  what  degree  of 
detestation  all  Papists  were  held  in  that  age.  After  the  fire,  as  m-cII 
as  during  the  plague,  the  religious  condition  of  the  Londoners  was 
equally  wretched  and  destitute,  as  far  as  the  conforming  clergy  were 
concerned.  When  the  churches  were  burnt,  the  parish  miui^ters 
all  departed,  as  if  they  had  no  ministry  for  the  souls  of  men,  except 
within  the  walls  of  churches.  At  this  season,  again,  the  generous 
Nonconformists  came  forth  to  the  work  of  the  ministry,  with  a  dis- 
interestedness and  a  diligence,  that  should  have  shamed  their  rivals 
and  oppressors.  This  was  the  birth-season  of  dissenting  chapels  ; 
for  the  ministers  now  prepared  large  rooms,  and  "  plain  chapels  with 


BAXTERS  LIFE.  xix 

pulpits,  seats,  and  galleries,  for  the  reception  of  as  many  as  would 
come :"  and,  says  Baxter,  "  manr  of  the  citizens  went  to  those 
meetings  called  private,  more  than  went  to  the  public  parish  churches." 
These  magnanimous  labours  produced  a  fresh  rumour  about  a  "com- 
prehension," and  liberty  of  conscience  ;  but  the  clergy  opposed  every 
effort  for  the  restitution  of  the  Xonconformists,  and  continued  to 
refuse  them  all  toleration  till  the  fall  of  the  wily  Clarendon. 

On  the  rise  of  the  Duke  of  Buckingham,  the  preaching  of  the 
Xonconformists  was  connived  at,  "  so  that  the  people  went  openly  to 
hear  them  without  fear  " — "and  they  did  the  like  in  most  parts  of 
England."  In  the  mean  time,  Baxter  was  busily  engaged  at  Acton 
■wnth  his  illustrious  friend  Judge  Hale  in  arranging  the  heads  of  a  new 
scheme  of  Comprehension.  While  Judge  Hale  and  Baxter  were 
thus  employed,  the  inquisitorial  Sheldon  addressed  a  circular  letter 
to  all  the  Bishops,  requesting  them  to  give  an  account  of  all  the 
conventicles  in  their  diocese.  The  result  was,  that  many  ministers 
were  imprisoned;  and  one  of  Sheldon's  first  victims  was  Baxter. 
Information  was  laid  against  him  by  his  neighbour,  one  Colonel 
Phillips,  for  preaching  in  his  own  house  at  Acton,  and  he  had  to 
appear  before  the  magistrates  at  Brentford.  These,  after  treating 
him  rudely  and  insultingly,  sent  him  to  Clerkenwell  prison,  "  where," 
says  Baxter,  "  I  had  an  honest  jailer,  who  shewed  me  all  the  kind- 
ness he  could."  Mrs  Baxter  went  to  prison  with  her  husband; 
and  he  says,  "  My  wife  was  never  so  cheerful  a  companion  to  me  as 
in  prison,  and  was  very  much  against  my  seeking  to  be  released." 
From  this  prison  he  Avas  liberated  by  a  Habeas  Corpus,  but  with  an 
ohitum  dictum  of  the  Judge  that  it  was  not  on  account  of  his  inno- 
cence, but  merely  because  of  a  flaw  in  the  mittimus. 

On  his  release,  he  found  that  his  position  was  more  diflicult  than 
he  had  apprehended  ;  for  the  Five  Mile  Act  prevented  him  from 
returning  to  Acton,  where  he  had  a  house  of  large  rent ;  and  that  his 
enemies  among  the  magistrates  had  made  a  fresh  and  a  more  accurate 
mittimus  to  send  him  to  Newgate  "  among  thieves  and  murderers  ;" 
he  felt,  therefore,  that  he  must  at  any  cost  leave  Middlesex. 

His  next  place  of  abode  was  Totteridge,  near  Barnet,  where  he 
lived  in  "  a  few  mean  rooms,  which  were  so  extremely  smoky,  and 
the  place  withal  so  cold,  that  he  spent  the  winter  with  great  pain." 
It  was  during  his  stay  at  Totteridge  that  he  had  his  controversy 
with  Dr  Owen  ;  that  Lauderdale  oflered  to  make  him  a  Scottish 
Bishop,  or  a  Scottish  Principal  of  one  of  the  Universities ;  that  he 
wrote  a  great  part  of  his  "  Meihod/is  Theohgicc  that  he  lost  a  great 
part  of  his  property  through  the  bankruptcy  of  the  King's  Exchequer  ; 
that  he  aided  Lord  Orrery  in  forming  the  "  Healing  Pleasure,"  which 
failed ;  and  that  he  availed  himself  of  the  King's  "  Dispensing  De- 


XX  ^  baxteb's  life. 

clarajion  "  to  recommence  preaching.  Trusting  in  the  word  of  a  king, 
he  removed  to  London,  and  preached  as  one  of  the  lecturers  at 
Pinners'  Hall.  He  savs:  "On  the  19th  of  November  (1672;, 
my  baptism  day,  was  the  first  day,  after  ten  years'  silence,  that  I 
preached  in  a  tolerated  assembly."  On  January  1673,  he  began  a 
Tuesday  lecture  at  Mr  Turner's  church  in  New  Street,  Fetter  Lane, 
but  "  never  took  a  penny  of  money  for  it  irom  any  one."  He  had 
also  a  lecture  at  St  James"  ^klarket-House.  In  this  neightx)urhf  od 
his  ministry  was  very  extensively  useful,  though  it  was  now  illegal ; 
having  been  made  so  by  the  circumstance  that  the  Parliament  had 
annulled  the  King's  Dispensing  Declaration,  and  had  passed  the 
Test  Act.  Loformations  were  again  laid  against  him,  in  which  an 
Alderman  of  London,  a  Sir  Thomas  Da\-ies,  figures  as  a  beast  of 
prey  seeking  whom  he  might  devour,  who  distrained  his  goods  for 
fifty  pounds  for  preaching  his  lecture  in  New  Street. 

In  consequence  of  the  dangerous  state  of  his  place  of  preaching  at 
St  James's,  his  fiiends  pressed  him  to  obtain  another  place,  and 
Oienden  chapel  was  built  for  him  by  their  liberality.  '*  Mr  Henry 
Coventry,  one  of  his  Majesty's  principal  secretaries,  who  had  a 
house  joining  to  it,  and  was  a  member  of  parliament,  spake  twice 
against  it  in  the  Parliament,  but  no  one  seconded  him."  Here  he  was 
incessantly  worried  by  his  persecutors.  "  I  was  so  long  wearied," 
he  says,  "  with  keeping  my  doors  shut  against  them  that  came  to 
distrain  my  goods  for  preaching,  that  I  was  fain  to  go  from  my 
house,  and  to  sell  all  my  goods,  and  to  hide  my  library  first,  and 
aflterwards  to  sell  it ;  so  that,  if  books  had  been  my  treasure  (and  I 
valued  little  more  on  earth),  I  had  now  been  Avithout  a  treasure. 
For  about  twelve  years.  I  was  driven  a  hundred  miles  from  them ; 
and  when  I  had  paid  dear  for  the  carriage,  after  two  or  three  years 
I  was  forced  to  sell  them.''  As  an  illustration  of  his  dangers  at  Ox- 
enden  Chapel,  he  gives  the  following  account  of  ilr  Seddon,  who  was 
to  preach  for  him  during  his  absence  in  the  country :  I  had  left 
word  that  if  he  would  but  step  into  ray  house  through  a  door,  he 
was  in  no  danger ;  they  not  having  power  to  break  open  any  but  the 
meeting-house.  While  he  was  preaching,  three  justices,  supposed  of 
Secretary  Coventry's  sending,  came  to  the  door  to  seize  the  preacher. 
They  thought  it  had  been  I,  and  had  prepared  a  warrant  upon  the 
Oxford  Act  to  send  me  for  sis  weeks  to  the  common  jail." 

After  the  silence  of  a  whole  year,  he  opened  another  place  of 
preacL'ng  in  the  parish  of  St  Martin.  In  the  spring  of  1676, 
Charles,  utterly  heedless  of  the  word  of  a  Christian  king"  given 
at  Breda,  urged  all  the  judges  and  magistrates  to  put  the  laws  against 
Nonconformists  in  strict  execution,  yet  Baxter  recommenced  preach- 
ing ai  a  chapel  in  Swallow  Street,  while  his  o>vn  stood  empty,  at  the 


BAXTERrt  LIFE. 


expense  to  him  of  thirty  pounds  a-year  for  ground  rent.  A  fresh 
warrant  was  issued  against  him,  and  for  twenty-four  Sabbaths  con- 
stables and  beadles  Avatched  the  chapel  door  to  apprehend  him. 

On  the  14th  of  June  1681,  Baxter  sustained  the  irreparable  loss 
of  his  excellent  and  heroic  wife.  She  was  buried  in  Cliristchurch, 
and  Howe  preached  her  funeral  sermon.  Her  husband  praised  her 
in  the  gates,  and  in  the  sketch,  of  her  character  says,  "  She  was  the 
meetest  helper  that  I  could  have  had  in  the  world."  She  was  only 
forty  when  she  died. 

On  August  24,  1682,  he  preached  his  last  sermon  in  New 
Street,  "  just  that  day  twenty  years  that  I,  and  near  two  thousand 
more,  had  been  by  law  forbidden  to  preach."  "  I  took  that  day 
leave  of  the  pulpit  and  public  work  in  a  thankful  congregation." 
*'  When  I  had  ceased  preaching,  and  was  nearly  risen  from  ex- 
tremity of  pain,  I  was  suddenly  surprised  by  a  poor,  violent  in- 
former, and  many  constables  and  officers,  who  rushed  in,  appre- 
hended me,  and  served  on  me  one  warrant  to  seize  my  person  for 
coming  within  five  miles  of  a  corporation,  and  five  more  warrants 
to  distrain  for  a  hundred  and  ninety  pounds  for  five  sermons."  In 
this  state  he  accompanied  them  to  the  magistrate  to  be  sent  to  jail, 
but  his  physician  meeting  him,  made  oath  that  he  could  not  go  to 
prison  without  danger  of  death.  The  magistrates  represented  the 
affair  to  the  King,  and  Charles  consented  that  he  should  not  be  sent 
to  prison  for  the  present,  that  he  might  die  at  home.  They,  how- 
ever, seized  his  books  and  goods,  and  even  the  bed  which  he  lay 
sick  on,  and  sold  them  all.  "I  had  no  remedy  but  utterly  to  for- 
sake my  house  and  goods  and  all,  and  take  secret  lodgings  at  a  dis- 
tance, in  a  stranger's  house." 

In  1684  he  suffered  similar  treatment.  "  While  I  lay  in  pain 
and  languishing,  the  justices  of  the  session  sent  warrants  to  appre- 
hend me,  about  a  thousand  more  being  in  catalogue  to  be  bound  to 
their  good  behaviour.  I  refused  to  open  my  chamber  door  to  them, 
their  warrant  not  being  to  break  it  open  ;  but  they  set  six  officers 
at  my  study  door,  who  watched  all  night,  and  kept  me  from  my  bed 
and  food ;  so  that  the  next  day  I  yielded  to  them,  who  carried  me, 
scarce  able  to  stand,  to  the  sessions,  and  bound  me  in  four  hundred 
pounds." 

Early  in  1685  appeared  his  New  Testament  with  Notes,  and  on 
February  28  he  was  committed  to  prison  on  a  warrant  from  Judge 
Jefferies,  on  account  of  some  sentiments  in  his  Paraphrase.  On 
the  18th  of  May,  it  was  moved  that,  on  account  of  his  great  bodily 
pains,  further  time  might  be  given  him  before  his  trial.  Judge 
Jefferies  said,  "  I  will  not  give  him  a  minute's  time  more  to  save 
his  life.    Yonder  stands  Oates  in  ihe  pillory,  and  he  says  he  suffers 


BAXTER'S  LIFE. 

for  the  truth,  and  so  savs  Baxter  ;  but  if  Baxter  did  but  stand  on 
the  other  side  of  the  pillory  with  him,  I  would  sav,  two  of  the 
greatest  rogues  and  rascals  in  the  king;^om  stood  there."  The  trial 
came  on  at  Guildhall  on  May  30,  before  JefFeries.  Over  every 
seat  on  which  this  erniined  ruffian  ever  satm'ght  be  inscribed,  "  By 
appointment,  Butcher  to  the  Koyal  Family."  When  Baxter's  counsel 
was  defending  him,  Jefieries  said,  "  This  is  an  old  rogue,  who  has 
poisoned  the  world  with  his  Kidderminster  doctrine.  An  old 
schismatical  knave,  a  hypocritical  villain.  Hang  him,  this  one  old 
fellow  hath  cast  more  reproach  upon  the  constitution  and  discipline 
of  our  church  than  will  be  wiped  otf  this  hundred  years ;  but  I'll 

handle  him  for  it ;  for,  by  G  ,  he  deserves  to  be  whipped  through 

the  city."  When  Baxter  attempted  to  explain  and  vindicate  him- 
self, Jefieries  said  to  him,  "  Richard,  Richard,  dost  thou  think 
we'll  hear  thee  poison  the  court  ?  Richard,  thou  art  an  old  fellow, 
an  old  knave ;  thou  has  written  books  enough  to  load  a  cart,  every 
one  is  full  of  sedition,  I  might  say  treason,  as  an  egg  is  full  of  meat. 
Hadst  thou  been  whipped  out  of  thy  vTiting  trade  forty  years  ago, 
it  had  been  happy.  Thou  hast  one  foot  in  the  grave  ;  it  is  time  for 
thee  to  begin  to  think  what  account  thou  intendest  to  give.  But 
leave  thee  to  thyself,  and  I  see  thou'lt  go  on  as  thou  hast  begim ; 
but,  by  the  grace  of  God,  I'll  look  after  thee."  After  Jefieries 
had  charged  the  jury  in  a  most  un-English  and  outrageous  manner, 
Baxter  said,  "  Does  your  Lordship  think  that  any  jury  will  pre- 
tend to  pass  a  verdict  upon  me  upon  such  a  trial?"  The  ruffian 
replied,  "  I'll  warrant  you,  Mr  Baxter,  don't  you  trouble  your 
head  about  that."  Jefieries  was  right,  for  without  quitting  the  box, 
the  jury  found  him  "  guilty."  At  this  trial  Sir  Henry  Ashurst, 
the  son  of  Baxter's  old  and  faithful  friend,  acted  nobly,  led  the  ve- 
nerable and  injured  friend  of  his  father  through  the  crowd,  and  con- 
veyed him  honje  in  his  own  carriage.  Baxter  applied  in  vain  to  the 
Bishop  of  London  to  use  his  influence  to  obtain  a  new  trial,  or  a 
milder  judgment  than  was  likely  to  be  awarded  to  him  by  Jefi"eries. 
On  the  29th  of  June  his  judgment  was  pronounced.  He  was  to  be 
fined  five  hundred  pounds,  to  lie  in  prison  till  he  paid  it,  and  to  be 
bound  to  his  good  behaviour  for  seven  years.  This  award  was 
one  of  the  first  acts  of  James  II.,  who  had  ascended  the  throne  on 
the  6th  of  February.  The  prosecution  was  promoted  by  the  eftorts 
of  L'Estrange,  a  name  of  some  rank  among  the  learned  men  of  his 
day.  Every  thing  contributed  to  render  the  trial  of  Baxter 
a  burning  stigma  on  the  royalty,  law,  and  literature  of  England. 

Baxter  resolved  to  go  to  prison,  for  he  could  not  pay  the  fine  ; 
and  even  if  he  paid  it,  it  was  likely  he  would  soon  be  prosecuted 
again.  In  prison  he  was  visited  by  some  of  the  clergy,  who  lamented 


Baxter's  life.  ±iS& 
his  unjust  verdict.  He  continued  in  his  prison  nearly  two  years, 
when  Lord  Powis  used  his  influence  at  Court  to  procure  his  release. 
He  left  the  prison  on  November  24,  1686.  As  a  favour,  King 
James  allowed  him  to  live  in  London,  notwithstanding  the  Oxford 
Act ;  and  having  lived  for  some  months  within  the  rules  of  the  King's 
Bench,  he  removed  on  February  28  to  Charterhouse  Yard,  and  re- 
Bcwed  his  pulpit  labours  in  company  with  Mr  Sylvester. 

In  these  stirring  times,  Baxter's  age,  sufferings,  infirmities,  and 
persecutions,  prevented  him  from  taking  much  interest  in  the  agita- 
tions and  changes  which  were  taking  place  around  him.  Neither 
James'  downfall,  nor  the  glorious  Revolution  of  1688,  seems  to  have 
drawn  forth  any  remark  from  his  pen  or  his  pulpit.  The  last  mea- 
sure of  legislation  in  which  Baxter  acted  any  part,  was  the  Act  of 
Toleration  passed  by  William  and  Mary,  which  placed  all  Noncon- 
formists under  the  shield  of  the  British  constitution.  The  last  re- 
ligions movement  in  which  he  interested  himself,  was  the  Bond  of 
Agreement  which  was  formed  between  the  Presbyterians  and  Inde- 
pendents of  London,  memorable  as  commencing  the  name  of  Pres- 
byterians, properly  so  called,  in  England. 

In  Charterhouse  Square  he  lived  near  ^Ir  Sylvester's  meeting- 
house, where  he  preached  gratuitously  on  Sunday  mornings,  and  once 
a  fortnight  on  Thursday  mornings.  After  spending  four  years  and  a 
half  in  these  engagements,  he  gave  them  up,  and  "  opened  his  doors 
morning  and  evening  every  day  "  to  all  who  would  join  him  in  fa- 
mily worship.  Eventually  his  growing  infirmities  constrained  him 
to  give  up  this  engagement,  and  confined  him  to  his  own  chamber. 
"  He  continued  to  preach,"  says  Dr  Bates,  "  so  long,  notwithstand- 
ing his  wasted,  languishing  body,  that  the  last  time  he  almost  died 
in  the  pulpit.  It  would  doubtless  have  been  his  joy  to  have  been 
transfigured  in  the  mount.  Not  long  after,  he  felt  the  approaches 
of  death,  and  was  confined  to  his  sick-bed.  He  said  to  his  friends, 
'  You  come  hither  to  learn  to  die ;  I  am  not  the  only  person  that 
must  go  this  way.  I  can  assure  you  that  your  whole  life,  be  it  ever 
so  long,  is  little  enough  to  prepare  for  death.'  After  a  slumber  he 
waked  and  said,  '  I  shall  rest  from  my  labour.'  A  minister  then 
present  said,  '  and  your  works  shall  follow  you.'  To  whom  he 
replied,  '  No  works  :  I  will  leave  out  works,  if  God  will  grant  me 
the  other.'" 

When  a  friend  reminded  him  of  his  past  usefulness,  he  said,  "  1 
was  but  a  pen  in  God's  hands,  and  what  praise  is  due  to  a  pen  ?  " 
In  the  extremity  of  his  agonies  he  would  sometimes  pray  earnestly 
to  God  for  a  speedy  release,  and  then  he  would  check  himself  and 
say,  "  It  is  not  fit  for  me  to  prescribe  ;  when  thou  wilt,  what  thou 
wilt,  how  thou  wilt."    He  was  once  asked  how  he  felt  in  his  in- 


XXIV 


Baxter's  ministry. 


ward  man,  and  his  reply  was,  "  I  bless  God  I  have  a  well-grounded 
assurance  of  ray  eternal  happiness,  and  great  peace  and  comfort 
within."  On  the  day  before  his  death,  Dr  Bates  and  Mr  ^Mather  o^ 
New  England  visited  him.  To  them  he  expressed  his  great  willing- 
ness to  die  ;  and  when  the  question  was  asked,  How  he  did  ?  "  liis 
answer  was,  "  Almost  well."  This  was  on  a  Monday,  and  he  had 
fully  expected  and  hoped  that  he  should  have  died  on  the  preceding 
Sunday,  which  to  Mr  Sylvester  he  called  "  a  high  day,"  in  the 
expectation  of  his  joyful  change.  He  languished  through  Monday, 
and  on  Tuesday,  December  8, 1691,  about  four  o'clock  in  the  morn- 
ing, he  had  his  last  conflict  with  disease,  languished  into  life,  and 
the  "Reformed  Pastor"  found  himself  in  the  "  Saints'  Everlasting 
Rest." 

His  body  was  interred  in  Christ  Church,  with  the  body  of  his 
wife.  Men  of  all  ranks,  and  ministers  of  Nonconformist  and  of  Con- 
formist orders  attended  his  funeral.  Two  funeral  sermons  were 
preached  for  him ;  one  by  his  colleague,  Mr  Sylvester,  and  the  other 
by  his  friend  Dr  Bates,  both  of  which  were  published. 


CHAPTER  II. 

BAXTER'S  MINISTRY. 

If  Whitefield  is  properly  called  the  prince  of  preachers,  Bax- 
ter deserves  to  be  ranked  as  the  prince  of  pastors.  The  Holy 
Spirit  made  him  a  model  pastor,  and  in  the  ecclesiastical  history  of 
England,  since  the  Reformation,  no  name  can  be  mentioned  as  be- 
ing his  equal  in  the  pastorship.  To  form  an  adequate  conception 
of  his  pastoral  character,  it  is  necessary  first  to  read  his  own  ideal  of 
a  Christian  minister  in  his  "  Gildas  Salvianus,  or  Reformed  Pastor," 
and  then  to  see  his  working  out  of  that  ideal  in  the  "  Reliquiie  Bax- 
terianje,"  where  he  recounts  his  plans  and  methods  of  pastoral  toil  at 
Kidderminster. 

Baxter  commenced  his  ministry  as  a  Conformist.  His  family, 
though  inclined  to  Puritanism,  were  all  Conformists,  and  so  M-ere 
all  his  connexions.  The  whole  of  his  theological  reading  had  been 
against  Nonconformity.  When  he  was  about  twenty  years  of  age, 
he  became  acquainted  with  several  able  Nonconformist  divines  in 
Shropshire,  and  especially  with  the  Rev.  Walter  Cradock,  the 
apostle  of  Nonconformity  in  North  Wales.  In  their  society  he 
found  an  atmosphere  which  was  refreshing  to  every  thing  devout, 


BAXTERS  MIXISTRY.  XXT 

unearthly  and  holy,  in  his  ovrn  mind.  The  fers'id  piety,  the  serious 
conversation,  and  the  lofty  devotion  of  these  men  raised  them  very 
highly  in  his  esteem,  and  the  ijrosecutions  -which  they  suftered 
kindled  his  indignation  against  the  hierarchy  that  oppressed  them  : 
but  neither  the  holy  character  of  the  Shropshire  Puritans,  nor  the 
persecuting  disposition  of  the  prelates,  produced  in  him  any  scruples 
about  conforming.  To  be  a  minister,  he  must  be  episcopally  or- 
dained ;  to  be  ordained,  he  must  subscribe  the  Articles  and  the 
Liturgy — and  to  subscribe  consent  and  assent  to  them  he  had  no 
hesitation,  because,  says  he,  "  I  had  never  once  read  the  Book  of 
Ordination."  In  1638,  he  -svas  ordained  at  Worcester  by  Bishop 
Thornborough.  The  first  sermon  he  ever  preached  was  in  the 
Upper  Church  at  Dudley,  while  he  was  head  master  of  the  grammar 
school  there.  He  laboured  in  that  to^vn  as  a  preacher -for  about  a 
year,  but  without  any  pastoral  relation  to  the  people. 

The  next  scene  of  his  ministry  was  Bridgenorth,  a  town  at  that 
time  full  of  public  houses.  He  preached  here  for  nearly  two  years 
to  large  congregations  of  ignorant  and  besotted  people,  with  very 
few  instances  of  success,  and  -w-ith  many  discouragements.  It  is 
still  reported  in  Bridgenorth  that  when  he  preached  his  farewell  ser- 
mon to  the  people,  he  remarked  that  their  hearts  were  as  hard  as 
the  sandstone  rock  on  which  their  church  is  built.  It  was  at  Bridge- 
north  that  he  became  a  Nonconformist.  When,  in  1640,  regal 
tyranny  and  prelatical  madness  imposed  upon  the  clergy  the.  noto- 
rious Et  Caetera  Oath  ;  *  binding  all  the  ministers  of  truth  and  liberty 
never  to  change  their  opinions  concerning  bishops,  deans,  &c.,  its 
ridiculous  and  wicked  pretensions  were  carefully  examined  by  the 
Salopian  ConformisTs  as*serabled  at  Bridgenorth.  After  this  discus- 
sion, Baxter  resolved  that  he  would  not  subscribe  the  oath,  and 
that  he  would  honestly  and  manfully  investigate  the  claims  of  Pre- 
lacy. He  read  with  diligence  and  candour  the  works  of  distin- 
guished and  learned  Nonconformists,  as  well  as  those  of  able  Epis- 
copalians, and  he  came  to  the  conclusion  that  Diocesan  Epis- 
copacy was  of  unscriptural  origin,  opposed  to  the  simplicity  of 
primitive  pastorship,  and  subversive  of  scriptural  discipline  and 
order  in  the  church.  The  Et  Caetera  Oath  produced  many  results 
favourable  to  the  progress  of  Nonconformity,  and  among  its  et 
caetera  consequences  one  was  the  Presbyterianism  of  Baxter. 

On  April  5,  1641,  Baxter  was  appointed  lecturer  at  Kidder- 
minster. His  removal  to  this  to^vn  was  brought  about  partly  by 
the  parliament,  and  partly  by  the  people.    The  clergy,  in  every 

*  One  part  of  the  oath  ran  tlius — "  Xor  will  I  ever  give  my  consent 
to  alter  the  government  of  this  chui-ch  by  archbishops,  bishops,  deans, 
and  archdeacons,  (Sec,  as  it  stands  now  established^  and  ought  to  stand." 


xxvi 


Baxter's  ministry. 


part  of  the  country,  were  so  ignorant  and  dissolute,  that  the  parlia- 
ment appointed  a  committee  to  enquire  into  the  religious  state  of  the 
country,  and  to  hear  the  complaints  and  the  petitions  of  the  people 
against  their  ministers.  The  inhabitants  of  Kidderminster  availed 
themselves  of  this  arrangement,  and  presented  a  petition  against  the 
Rev.  Mr  Dance,  their  minister,  who  was  a  drunkard,  and  who 
preached  only  once  a  quarter.  This  petition  resulted  in  the  com- 
mittee's invitation  to  Baxter  to  take  the  lectureship,  which  was 
seconded  by  an  affectionate  letter  from  the  people  of  the  town. 

Kidderminster  had  many  attractions  for  Baxter :  the  town  was 
large,  and  afforded  an  adequate  sphere  for  his  commanding  talents  ; 
the  people  were  generally  of  a  profligate  character,  for  which  his 
fervid  and  rousing  preaching  was  well  adapted  ;  and,  among  the 
inhabitants,  there  were  a  few  who  were  sighing  for  the  abominations 
of  the  place,  and  who  would  cheerfully  welcome  and  further  the 
efforts  of  a  holy  minister  to  do  good.  He  commenced  his  ministry 
among  them  by  preaching  for  one  Sunday  on  probation,  and  was 
then  cordially  chosen  by  the  people  as  their  lecturer.  He  spent 
here  two  years,  which  proved,  in  the  arrangement  of  Providence, 
a  kind  of  disciplinary  novitiate  to  his  remarkable  labours  there 
at  a  subsequent  period.  His  first  labours  at  Kidderminster  were 
interrupted  and  blasted  by  the  unhappy  rupture  between  Charles  I. 
and  the  Parliament.  When  the  first  rumours  of  a  civil  war  were 
heard  in  the  moans  of  an  oppressed  people,  Baxter  began  to  deve- 
lopB  some  of  the  mental  characteristics  which  marked  the  subse- 
quent history  of  his  life ;  for  he  sided  with  neither  party,  but  found 
•  fault  with  both.  This  was  not  from  timidity ;  much  less  was  it 
from  compromise ;  but  it  was  from  his  sincere  desire  to  secure  and 
promote  peace  on  earth  and  good  will  among  men.  All  the  writ- 
ings of  Baxter  demonstrate  that  he  was  a  firm  and  thorough  friend 
to  the  cause  of  the  parliament ;  and  that  though  he  was  loyal  to 
the  monarchy  and  the  throne,  he  detested  the  consummate  and 
heartless  duplicity  of  Charles.  All  this  the  people  of  Kidderminster 
believed  and  Icnew ;  and,  therefore,  when  the  king's  declaration  was 
one  day  being  proclaimed  at  the  market-place,  just  while  Baxter 
was  passing  by,  the  officer  who  read  it  exclaimed,  "  there  goes  a 
traitor."  The  rabble,  who  already  hated  him  on  account  of  his 
serious  and  faithful  preaching,  responded  immediately  and  heartily, 
"  Down  with  the  roundheads  " — and  then  directed  their  march  in 
pursuit  of  him,  Avith  the  resolution  to  take  away  his  life.  As  the 
town  of  Kidderminster,  and  indeed  nearly  every  town  in  Worcester- 
shire were  openly  for  the  king,  Baxter  was  advised  to  quit  the  place 
and  retire  from  the  county  altogether. 

In  the  sketch  of  his  life  given  in  the  preceding  chapter,  his  re- 


Ij^Pl^  BAXTER  3  MINISTRY.  XXVU 

tirement  to  Gloucester — ^his  "brief  return  to  Kidderminster — ^his 
preacliing  at  Alcester  on  the  Sunday  that  the  battle  of  Edgehill  was 
fought — Ills  first  year  at  Coventry — his  two  months'  sojourn  at 
Shropshire  at  the  siege  of  Wem — and  his  second  year  at  Coventry, 
have  been  recorded.  Irk  all  these  wanderings  he  was  ever  faithful 
to  the  work  of  the  ministry,  preaching  whenever  he  could  and 
wherever  he  might — sometimes  in  towns,  and  sometimes  in  villages 
and  rural  hamlets ;  now  to  soldiers  in  garrison,  and  anon  to  pea- 
sants in  the  highways  and  hedges.  His  village  labours  were  car- 
ried on  amidst  many  dangers,  and  especially  at  the  hazard  of  appre- 
hension and  imprisonment.  As  an  instance  of  the  state  of  the 
times,  and  as  a  memorial  of  the  interposition  of  Providence  in 
his  behalf,  the  following  anecdote  is  introduced  on  the  authority 
of  the  Congregational  Magazine.* 

The  report  is,  that  during  Baxter's  residence  at  Coventry,  seve- 
ral of  the  Nonconformist  ministers  of  that  city  united  with  him  in 
preaching  a  lecture  at  a  private  house,  on  a  neighbouring  common. 
"  The  time  of  worship  was  generally  a  very  early  hour.  Mr  Bax- 
ter left  Coventry  in  the  evening,  intending  to  preach  the  lecture 
the  following  morning.  The  night  being  dark,  he  lost  his  way ; 
and,  after  wandering  ahout  a  considerable  time,  he  came  to  a  gentle- 
man's house,  where  he  asked  for  direction.  The  servant  who  came 
to  the  door  informed  his  master  that  a  person  of  very  respectable 
appearance  had  lost  his  way.  The  gentleman,  thinking  it  would  be 
unsafe  for  such  a  person  to  he  wandering  on  the  common  at  so  late 
an  hour,  requested  the  servant  to  invite  him  in.  Mr  Baxter  readily 
accepted  the  kind  proposal,  and  met  with  a  very  hospitable  recep- 
tion. His  conversation  was  such  as  to  give  his  host  an  exalted  idea 
of  his  good  sense,  and  his  extensive  information.  The  gentleman, 
wishing  to  know  the  quality  of  his  guest,  said,  after  supper,  '  as  most 
persons  have  some  employment  or  profession  in  life,  I  have  no 
doubt,  sir,  that  you  have  yours.'  Mr  Baxter  replied,  with  a  smile, 
'  Yes,  sir,  I  am  a  man  catcher.'  '  A  man  catcher,'  said  the  gen- 
tleman, '  are  you  ?  I  am  very  glad  to  hear  you  say  so,  for  you  are 
the  very  person  I  want.  I  am  a  Justice  of  the  Peace  in  this  district, 
and  am  commissioned  to  secure  the  person  of  Dick  Baxter,  who  is 
expected  to  preach  at  a  conventicle  in  this  neighbourhood  early  to- 
morrow morning ;  you  shall  go  with  me,  and,  I  doubt  not,  we  shall 
easily  apprehend  the  rogue.'  Mr  Baxter  very  prudently  consented 
to  accompany  him. 

"  Accordingly,  the  gentleman,  on  the  following  morning,  took 
Mr  Baxter  in  his  carriage  to  the  place  where  the  meeting  was  to  be 


*  Congr.  Mag.  vol.  iii. 


c 


xxviii 


BAXTER'S  MINISTRY. 


held.  Wlien  they  arrived  at  the  spot,  they  saw  a  considerable  num- 
ber of  people  hovering  about ;  for  seeing  the  carriage  of  the  Justice, 
and  suspecting  his  intentions,  they  were  afraid  to  enter  the  house. 
The  J ustice,  observing  this,  said  to  Mr  Baxter — '  I  am  afraid  that 
they  have  obtained  some  information  of  my  design ;  Baxter  has 
probably  been  apprised  of  it,  and  therefore  will  not  fulfil  his  en- 
gagement ;  for  you  see  the  peojile  will  not  go  into  the  house.  I 
think,  if  we  extend  our  ride  a  little  farther,  our  departure  may 
encourage  them  to  assemble,  and  on  our  return  we  may  fulfil  our 
commission.'  When  they  returned,  they  found  their  efforts  useless, 
for  the  people  still  appeared  unwilling  to  assemble. 

"  The  magistrate,  thinking  he  should  be  disappointed  of  the 
object  he  had  in  view,  observed  to  his  companion,  that,  as  the 
people  were  very  much  disaffected  to  Government,  he  would  be 
much  obliged  to  him  to  address  them  on  the  subject  of  loyalty  and 
good  behaviour.  Mr  Baxter  replied,  that  perhaps  this  would  not 
be  deemed  sufficient ;  for,  as  a  religious  service  was  the  object  for 
which  they  were  met  together,  they  would  not  be  satisfied  with 
advice  of  that  nature :  but,  if  the  magistrate  would  begin  with 
prayer,  he  would  then  endeavour  to  say  something  to  them.  The 
gentleman  rej)lied,  putting  his  hand  to  his  pocket,  '  Indeed,  sir,  I 
have  not  got  my  pi-ayer  book  with  me,  or  I  would  readily  comply 
with  your  proposal.  However,  I  am  persuaded  that  a  person  of 
your  appearance  and  respectability  would  be  able  to  pray  with  them 
as  well  as  to  talk  to  them.  I  beg,  therefore,  tliat  you  will  be  so 
good  as  to  begin  with  prayer.'.  This  being  agreed  to,  they  alighted 
from  the  carriage  and  entered  the  house,  and  the  people,  hesitating 
no  longer,  immediately  followed  them. 

Mr  Baxter  then  commenced  the  service,  and  prayed  with  that 
seriousness  and  fervour  for  which  he  was  so  eminent.  The  magis- 
trate, standing  by,  was  soon  melted  into  tears.  The  good  divine 
then  preached  in  his  accustomed  lively  and  zealous  manner.  When 
he  had  concluded,  he  turned  to  the  Justice  and  said,  '  Sir,  I  am  the 
very  Dick  Baxteu  of  whom  you  are  in  pursuit.  I  am  entirely  at 
your  disposal.'  The  magistrate,  however,  had  felt  so  much  during  the 
service,  and  saw  things  in  so  different  a  light,  that  he  laid  aside  all  his 
enmity  to  the  Nonconformists,  and  ever  afterwards  became  their  sin- 
cere friend  and  advocate,  and  it  is  believed  also  a  decided  Christian." 

Baxter  commenced  his  ministry  in  Coventry  on  the  condition  that 
he  should  neither  be  obliged  to  take  a  commission  in  the  army  nor  be 
appointed  a  chaplain  to  a  regiment.  His  duties  were  to  preach 
once  a-week  to  the  soldiers,  and  once  on  the  Sabbaths  to  the  town's 
people.  For  his  labours  he  took  no  remuneration  but  his  diet.  In 
this  garrison  he  followed  his  studies,  he  says,  "  as  quietly  as  in  the 


Baxter's  ministry.  ytit 
time  of  peace."  Affer  the  battle  of  Naseby,  fought  while  he  was  at 
Coventiy,  his  scruples  to  join  the  army  gave  way  before  what  he 
heard  and  saw  on  visiting  Cromwell's  troops  near  Leicester.  He 
found  that  the  church  in  the  army  Avas  a  different  thing  from  the 
church  amid  citizens  and  peasantry.  He  was  astonished  and 
grieved  to  hear  civil  and  religious  liberty  openly,  freely,  and  man- 
fully discussed  by  the  soldiers.  "  I  heard,"  he  says,  "  the  plotting 
heads  hot  upon  that  which  intimated  their  intention  to  subvert 
Church  and  State ;"  and  these  were  Cromwell's  chief  favourites,  and 
they  were  the  soul  of  the  army,  though  in  number  they  were  only 
as  one  to  twenty.  Several  officers  pressed  him  to  join  the  army, 
and  after  consulting  his  ministerial  friends  in  Coventry,  and  obtain- 
ing the  reluctant  consent  of  the  city  garrison  to  release  him,  he 
joined  it  as  chaplain  to  Colonel  Whalley's  regiment.  Among  his 
friends  in  the  garrison,  he  said  expressly  that  he  attached  himself  to 
the  army  for  the  purpose  of  doing  his  best  against  its  sectarian 
tendencies.  On  hearing  him.  Colonel  Purefoy  said  very  magisterially, 
"  Let  me  hear  no  more  of  that.  If  Nol  Cromwell  should  hear 
any  soldier  but  speak  such  a  word,  he  would  cleave  his  crown." 

On  joining  the  army,  he  was  introduced  to  Cromwell,  who 
received  him  very  coolly,  and  never  afterwards  conversed  with  him, 
nor  was  he  ever  allowed  an  opportunity  to  attend  the  meetings  of 
the  officers  at  head  quarters.  It  is  not  unlikely  that  Colonel  Pure- 
foy had  communicated  Baxter's  designs  to  Cromwell,  and  this  was 
the  reason  of  the  coolness  ;  but  another  fact  might  also  be  in  the 
recollection  of  Cromwell  which  would  induce  him  to  treat  the  divine 
with  some  reserve.  AVhen  Cromwell  lay  at  Cambridge,  he  collected 
his  first  troop  of  Ironsides,  which  he  and  his  officers  tried  to  form  into 
a  church ;  that  is,  a  troop  of  church  members,  a  literally  militant 
church,  or  fighting  congregation.  This  troop  invited  Baxter,  while 
at  Coventry,  to  become  its  pastor.  In  reply,  he  not  only  declined 
their  invitation,  but  rebuked  them  for  their  constitution,  and  for 
their  designs.  This  peevish  denial  and  ill-timed  reproof  are  enough 
to  account  for  the  coolness  with  which  he  was  received  by  the  army. 

His  ministry  in  the  army  was  an  utter  failure.  He  was  too  belli- 
gerent in  polemic  theology,  and  too  much  of  a  field-marshal  in  logic, 
to  maintain  successfully  a  ministry  of  peace  among  soldiers,  and  espe- 
cially among  the  independent  Ironsides.  In  his  ministerial  labours, 
he  set  himself  to  discover  the  ecclesiastical  corruptions  of  the  soldiers 
— disputed  with  the  troops  upon  all  points,  political  as  well  as  religi- 
ous— contended  against  all  varieties  of  opinions  among  them,  whether 
Antinomianism,  Arminianism,  or  Quakerism  and  Anabaptism,  but 
especially  against  Voluntaryism.  In  describing  the  army,  he  says, 
"  The  most  frequent  and  vehement  disputes  were  for  liberty  of 


xxxii 


Baxter's  ministry. 


upon  earnest  prayers."  "  After  abundance  of  distempers  and  lan- 
guisliings,  I  fell  at  last  into  a  flux  hepaticus,  and  after  that  into 
manifold  dangers  necessarily  too  long  to  be  cited."  He  bad  very 
distressing  headaches,  and  a  stomach  so  disordered,  that  "  a  spoon- 
ful of  -vvine  would  disturb  him  for  a  -whole  fortnight."  His  body 
"svas  indeed  a  body  of  death,  a  vUe  body,  sufficient  to  clog  any  soul, 
and  to  -weigh  do^\'n  any  common  pastor.  In  addition  to  all  the 
pains  endured,  let  it  be  remembered  what  debilitating  influence  such 
a  body  would  have  upon  the  mind  and  upon  the  temper,  indisposing 
the  mind  to  work,  and  souring  the  temper  against  aU  pastoral  in- 
tercourse with  his  people. 

Such  was  the  man  who  regenerated  Kidderminster.  It  is  now  to 
be  seen  what  he  did,  and  how  he  did  it.  It  Avas  remarked  at  the 
commencement  of  this  Essay,  that  one  purpose  of  its  being  -written 
was  to  interest  young  ministers  in  the  pastoral  character  of  Baxter. 
To  promote  this  purpose,  it  is  thought  desirable  to  pla-ce  the  ele- 
ments of  his  extensive  usefulness  in  an  adjusted  order,  that  they 
might  be  apprehended  with,  the  greatest  possible  distinctness.  This 
is  the  reason  why  they  are  arranged  xmder  separate  and  distinct 
heads. 


I.  Baxter's  plans  of  usefulness. 

The  methods  which  he  adopted  for  the  regeneration  of  Kidder- 
minster are  the  following : — 

1.  Before  the  wars  he  preached  twice  every  Lord's  day,  and  af- 
terwards once  a  Sabbath. 

2.  On  Monday  and  Tuesday  in  each  week,  his  assistant  and  him- 
self took  fourteen  families  between  them  for  catechising  and  confer- 
ence :  Baxter  taking  the  to-wn,  and  the  assistant  the  parish.  In 
these  visits  he  heard  them  recite  the  words  of  the  catechism,  and 
then  examined  them  in  the  meaning  of  it,  and  finally  urged  them  to 
practise  what  they  knew.  He  spent  about  an  hour  -with  each  family, 
making  seven  hours  a  day. 

3.  He  preached  a  lecture  every  Thursday  morning ;  and  aftlr  the 
lecture  had  "  the  company  of  several  godly  ministers,  with  whom 
he  spent  the  afternoon  in  the  truest  recreation." 

4.  Every  Thursday  evening  he  had  his  neighbours  to  meet  him 
at  his  own  house.  On  these  occasions  one  of  them  repeated  the 
leading  thoughts  of  the  sermon  that  had  been  preached  in  the  morn- 
ing ;  and  others  proposed  their  difficulties,  and  cases  of  conscience. 
These  meetings  closed  by  one  or  more  engaging  in  extempore  prayer, 
and  sometimes  he  himself  prayed. 


BAXTER'S  MINISTRY. 


xxxiii 


5.  Once  a-week  the  young  people  met  a  few  of  the  members  more 
privately,  when  they  spent  three  hours  in  prayer  together ;  and, 
especially  on  Saturday  night,  they  met  at  some  of  their  houses  to 
repeat  the  sermons  of  the  last  Lord's  day,  and  to  pray,  and  prepare 
themselves  for  the  morrow. 

6.  Once  in  a  few  weeks,  Baxter  and. his  people  held,  on  some  oc- 
casion or  other,  a  day  of  humiliation  and  jTl-ayer. 

7.  Every  religious  woman  that  was  safely  delivered  in  childbirth, 
if  able,  kept  a  day  of  open  thanksgiving  with  some  of  her  neighbours, 
praising  God,  singing  psalms,  and  soberly  feasting  together. 

8.  On  the  first  Wednesday  in  every  month  was  held  the  monthly 
meeting  for  parish  discipline. 

9.  Every  first  Thursday  in  the  month  was  the  Minister's  meeting 
for  discipline  and  disputation,  and  mutual  conference,  at  which  ho 
was  "almost  constant  moderator;"  and  for  which  he  generally  pre- 
pared a  written  determination. 

This  was  indeed  a  week  well  filled  up,  and  well  spent.  His  only 
time  for  study  was  Monday,  after  spending  seven  hours  in  pastoral 
visit;  Tuesday  the  same;  Wednesday  entirely,  except  the  first 
Wednesday  in  the  month ;  and  the  whole  of  Friday  and  Satur- 
day. When  his  manifold  labours,  his  intense  sufferings,  his  labo- 
rious preparations,  are  taken  into  consideration,  his  industry  must 
appear  stupendous,  and  his  economy  of  time  virtuously  avaricious. 
In  his  visitation  to  any  district  of  the  town,  he  expected  to  see 
every  family,  and  he  was  resolved  to  have  an  interview  with  them, 
if  possible.  As  an  instance  of  this  resolution,  the  following  anecdote 
is  current  in  Shropshire.  In  some  streets,  he  found  some  families 
so  obdurate  that  they  refused  him  admission,  and  the  door  was  con- 
tinued closed  as  long  as  he  was  known  to  be  in  the  neighbourhood. 
In  such  cases,  his  practice  was,  on  another  day,  to  enter  some 
friendly  house  which  commanded  a  view  of  the  door  that  had  been 
closed  against  him,  and.  thence  watch  to  see  if  the  door  were  open 
or  on  the  jar ;  and  whenever  he  saw  the  door  partly  open,  he 
seized  the  opportunity,  entered  the  house,  and  had  religious  con- 
versation with  the  inmates. 


II.  BAXTER'S  SUCCESS. 

Having  presented  his  plans  and  methods  of  labour,  it  is  now  pro- 
per to  notice  how  they  Avorked,  and  to  record  the  amount  of  his 
success.  In  reference  to  his  success,  he  says — "  I  have  mentioned 
my  sweet  and  acceptable  employinent,  let  me,  to  the  praise  of  my 
gracious  Lord,  acquaint  you  with  some  of  my  success.    And  I  will 


baiter's  in>nsTKT. 


not  suppress  it,  though  I  foreknow  that  the  malignant  will  impute 
the  mention  of  it  to  pride  and  ostentation  ;  for  it  is  the  sacrifice  of 
thanksgiving  which  I  owe  to  mv  gracious  God,  which  I  will  not 
denj  him  for  fear  of  being  censured  as  proud,  lest  I  prove  mjself 
proud  indeed." 

1.  His  public  preaching  met  with  great  acceptance.  He  was 
popular  in  the  town,  and  even  those  that  were  so  hostile  to  him 
before  the  wars,  not  only  became  tractable,  but  also  attended  his 
miuistrv. 

2.  The  congregation  increased,  and  became  so  numerous  that  five 
galleries  were  built  in  succession  to  accommodate  the  crowds  that 
attended,  though  the  church  itself  was  large  and  commodious.  Even 
at  the  private  meetings  tlie  place  was  well  attended. 

3.  No  disorder  was  to  be  seen  on  the  street  on  the  Lords  day. 
He  says — "  You  might  hear  an  hundred  families  singing  psalms, 
and  repeating  sermons,  as  you  passed  through  the  streets."  *'  ^^*hen 
I  came  thither  first,  there  was  about  one  family  in  a  street  that 
worshipped  God,  and  called  on  his  name ;  and  when  I  came  away, 
there  were  some  streets  where  there  was  not  past  (/.  e.  more  than) 
one  family  in  the  side  of  a  street  that  did  not  so. "'  This  was  the 
case  even  with  the  inns  and  public-houses  of  the  town. 

4.  The  number  of  his  regular  communicants  averaged  sixteen  hun- 
dred ;  of  whom,"  he  says,  "  there  was  not  t^velve  that  I  had  not 
good  hopes  of  as  to  their  sincerity." 

5.  hen  he  began  personal  conference  with  each  family,  and 
catechised  them,  there  were  very  few  families  in  all  the  town  that 
refused  to  come  ;  and  they  consisted  chiefly  of  beggars  and  paupers 
who  lived  in  the  outskirts  of  the  town.  Scarcely  a  family  left  his 
presence  '*  without  some  tears,  or  seemingly  serious  promises  of  a 
serious  life." 

6.  Some  of  the  poor  people  became  so  versed  in  theological  ques- 
tions as  "  competently  to  understand  the  body  of  divinity,"  and 
were  able  to  judge  in  difficult  controversies.  "  Some  of  them  were 
so  able  in  prayer,  that  very  few  ministers  did  match  them  in  order 
and  fulness,  and  apt  expressions,  and  holy  oratory,  with  fervency." 
— **  The  temper  of  their  minds,  and  the  innocency  of  their  Hves, 
was  much  more  laudable  than  tlieir  parts." 

7.  The  lectures  which  he  preached  in  his  itinerant  efforts  at  Wor- 
cester, Cleobury,  Shiflnall,  and  especially  Dudley,  gave  him  great 
encouragement.  At  Dudley  he  says.  '*  the  poor  nailers  and  la- 
bourers would  not  only  crowd  the  church  as  full  as  ever  I  had 
seen  in  London,  but  would  also  hang  on  the  ^vindows  and  leads 
without." 

8.  His  success  among  his  ministerial  brethren  was  as  great  as 
among  private  Christian?.    Their  meetings  were  "  never  conten- 


BAXTEn's  MIXISTRY. 


XXXV 


tioiis,  but  always  comfortable."  "  We  took,"  he  says,  "  great  de- 
light in  the  company  of  each  other,  so  that  I  know  that  the  remem- 
brance of  those  days  is  pleasant  both  to  them  and  me." — "  When  I 
attempted  to  bring  them  all  conjunctly  to  the  work  of  catechizing 
and  insti-ucting  every  family  by  itseh",  I  found  a  ready  consent  in 
most,  and  performance  in  many." 

9.  As  Baxter  became  a  model  Pastor,  the  church  at  Kiddermin- 
ster became  a  model  Church  to  the  surrounding  congregations. 
"  The  zeal  and  knowledge  of  this  poor  people,"  he  says,  "  provoked 
many  in  other  parts  of  the  land.  And  though  I  have  been  absent 
from  them  now  six  years,  and  they  have  been  assaulted  Avith  pulpit 
calumnies,  and  slanders,  with  threatenings  and  imprisonments,  with 
enticing  words  and  seducing  reasonings,  they  yet  stand  fast,  and 
keep  to  their  integrity.  Many  of  them  are  gone  to  God,  and  some 
are  removed,  and  some  are  now  in  prison,  and  most  still  at  home  ; 
but  not  one  that  I  hear  of  are  fallen  off,  or  forsake  their  upright- 
ness." 

It  would  be  wrong  to  close  this  account  of  Baxter's  success  with- 
out stating  the  devout  feelings  with  which  he  recorded  it.  "I 
must  here,  to  the  praise  of  my  dear  Redeemer,  set  up  this  pillar  of 
remembrance,  even  to  his  praise,  who  hath  employed  me  so  many 
years  in  so  comfortable  a  work,  -with  such  encouraging  success  !  O 
what  am  I,  a  worthless  worm,  not  only  wanting  academical  hon- 
ours, but  much  of  that  furniture  which  is  needful  to  so  high  a  work, 
that  God  should  thus  abundantly  encourage  me,  when  the  reverend 
instructors  of  my  youth  did  labour  fifty  years  together  in  one  place, 
and  could  scarcely  say  that  they  had  converted  one  or  two  of  their 
parishes  !  And  the  greater  >Tas  this  mercy,  because  I  was  naturally 
of  a  discouraged  spirit ;  so  that  if  I  had  preached  one  year,  and  seen 
no  fruit  of  it,  L  should  hardly  have  forborne  running  away  like  Jo- 
nah, but  should  have  thought  God  had  not  called  me  to  that  place." 

III.— BAXTERS  ADVANTAGES. 

In  surveying  the  wonderful  success  of  Baxter,  and  in  wishing  to 
adopt  his  plans  of  usefulness,  many  young  ministers  would  be  glad 
to  know  what  were  the  peculiar  advantages  of  his  position  which 
contributed  to  the  efficiency  of  his  ministry.  He  himself  has 
recorded  thirty  of  these  advantages,  which  will  now  be  presented 
in  his  own  arrangement,  and,  for  distinctness'  sake,  in  his  own  enu- 
meration. 

1.  His  going  to  a  people  who  were  not  previously  hardened  by 
the  Gospel. — "  I'came  to  a  people  that  never  had  any  awakening  mi- 


xxxvi 


Baxter's  mims.  ry. 


nistry  before,  but  afew  formal  cold  sermons  of  the  curate.  If  they  had 
been  hardened  imder  a  poAverful  ministry,  and  been  sermon  proof, 
I  should  have  expected  less."  This  language  was  occasioned  by  his 
bitter  remembrance  of  Bridgenorth. 

2.  His  affectionate  and  serious  style  of  preaching. — "  I  was  in 
the  vigour  of  my  spirits,  arid  had  naturally  a  familiar  moving 
voice,  which  is  a  great  matter  with  the  common  hearers  ;  and  doing 
all  in  bodily  weakness  as  a  dying  man  to  dj-ing  men."  "  It  must 
be  serious  preaching  which  must  make  men  serious  in  hearing  and 
obepng  it." 

3.  The  removal  and  disappearance  of  the  profane  rabble  out  of 
the  town. — "  Those  who  had  risen  in  tumult  against  me  at  first, 
and  Avho  were  the  enemies  of  all  godliness  in  the  toAvn,  went,  from 
the  very  hatred  of  the  Puritans,  to  the  wars,  and  perished  in  battle." 

4.  Freedom  of  conscience  and  liberty  of  prophesying  under  the 
reign  of  Cromwell. — Baxter  himself  bears  testimony  that  the  suc- 
cess of  the  Parliament  in  the  civil  wars  "  removed  many  and  great 
impediments  to  men's  salvation."  Somewhere  between  the  niches 
allotted  for  Charles  the  First  and  Charles  the  Second,  in  the  New 
Houses  of  Parliament,  where,  as  an  insult  to  the  civil  and  religious 
liberties  of  England,  a  statue  was  denied  Cromwell,  a  tablet  should 
be  placed  bearing  in  letters  of  gold  the  following  testimony  of  Bax- 
ter : — "  Though  Cromwell  gave  liberty  to  all  sects  among  us,  and 
did  not  set  up  any  party  alone  by  force,  yet  this  much,  gave  abun- 
dant advantage  to  the  Gospel  [viz.],  removing  the  prejudices  and 
the  terrors  that  liindered  it ;  especially  considering  that  godliness 
had  countenance,  and  reputation  also,  as  weU  as  liberty."  "  For 
my  part,  I  bless  God  Avho  gave  me,  even  under  an  usurper  whom 
I  opposed,  such  liberty  and  advantage  to  preach  his  Gospel  with 
success,  which  I  cannot  have  under  a  King  to  whom  I  have  sworn 
and  performed  subjection  and  obedience  ;  yea  [liberty  and  advan- 
tage] which  no  age,  since  the  Gospel  came  into  this  land,  did  before 
possess,  as  far  as  I  can  learn  from  history." 

5.  The  esteem  and  veneration  in  wliich  he  was  personally  held 
by  all. — "  It  is  almost  certain  that  the  gratefulness  of  the  person 
doth  ingratiate  the  message,  and  greatly  prepares  the  people  to  re- 
ceive the  truth.  Had  they  taken  me  to  be  ignorant,  erroneous, 
scandalous,  worldly,  self-seeking,  &c.,  I  could  have  expected  small 
success." 

6.  The  co-operation  and  zeal  of .  his  people. — These  "  thirsted 
for  the  salvation  of  their  neighbours,  and  were,  in  private,  my 
assistants ;  and..being  dispersed  through  the  town,  were  ready,  in 
almost  all  companies,  to  repress  seducing  words,  and  to  justify  god- 
liness, to  convince,  reprove,  and  exhort  men  according  to  their 
needs  ;  as  also,  to  teach  them  how  to  pray." 


Baxter's  siinistry. 


xxxvii 


7.  The  consistent  lives  of  the  members  of  his  church. — "  The 
malicious  people  could  not  say,  '  Your  professors  here  are  as  proud 
and  covetous  as  any.'  The  blameless  lives  of  godly  people  did 
shame  opposers." 

8.  The  absence  of  sectarian  bigotry  in  the  town. — "  We  had  no 
private  church,  though  we  had  private  meetings.  We  had  not 
pastor  against  pastor,  nor  church  against  church,  nor  sect  against 
sect,  nor  Christian  against  Christian." 

10.  The  private  meetings  which  he  held  with  religious  people. — 
These  were  meetings  for  religious  conversation,  and  for  the  friendly 
discussion  of  some  important  point  of  doctrine.  "  Here  I  had  an 
opportunity  to  know  their  case  ;  for  if  any  were  touched  and 
awakened  in  public,  I  should  presently  see  him  drop  into  our  pri- 
vate meetings." 

11.  The  diligence  and  laboriousness  of  his  ministerial  assistants. 
These  deserve  honourable  mention  ;  they  were  successively  Mr 
Richard  Sergeant  and  Mr  Humphrey  Waldern.  '  In  speaking  of  Mr 
Sergeant,  he  says, — "  No  child  ever  seemed  more  humble.  No 
interest  of  his  own,  either  of  estate  or  reputation,  did  ever  seem  to 
stop  him  in  his  duty.  No  labour  did  he  ever  refuse  which  I  could 
put  him  to.  When  I  put  him  to  travel  over  the  parish,  which  is 
nearly  twenty  miles  about,  from  house  to  house,  to  catechize  and 
instruct  each  family,  he  never  grudged  or  seemed  once  unwilling. 
He  preached  at  a  chapel  above  two  miles  off  one-half  the  day,  and 
in  the  town  the  other,  and  never  murmured  ;"  "  Mr  Humphrey 
Waldern  was  very  much  like  him." 

12.  The  countenance  of  the  magistrates  of  the  place.  "  A  bailif 
and  a  justice  were  annually  chosen  in  the  corporation,  who  ordi- 
narily were  godly  men,  and  always  such  as  would  be  thought  so 
and  were  ready  to  use  their  authority  to  suppress  sin  and  promote 
godliness."  This  was  in  perfect  keeping  with  Baxter's  views  on 
the  authority  of  the  magistrate  in  religion  ;  though  it  would  be  dis- 
puted by  most  Independents. 

13.  His  generous  liberality  to  the  poor.  The  living  was  thought 
to  be  worth  L.200  per  annum,  but  only  L.90,  and  sometimes  only 
L.80  came  to  Baxter.  His  published  works  brought  him  in  some- 
times L.60,  and  sometimes  L.80  per  annum.  Some  of  the  cle- 
verest children  he  sent  to  the  universities,  "  where,  for  L.8  a-year, 
or  L.IO  at  most,  by  the  help  of  my  friends  there,  I  maintained 
them."  "  Some  of  them  are  honest  ministers,  now  cast  out  with 
their  brethren."  '  "  In  giving  what  little  I  had,  I  did  not  inquire 
whether  they  were  good  or  bad,  if  they  asked  relief :  For  the  bad 
had  souls  and  bodies  that  needed  charity  most.  And  this  truth  I 
will  speak  to  the  encouragement  of  the  charitable,  that  what  little 
money  I  have  now  by  me,  I  got  it  almost  all,  I  scarce  know  how, 


xxxviii 


BAXTER'S  MIXISTKY. 


in  that  time  when  I  gave  most.  And  since  I  have  had  less  oppor- 
tunity of  giving,  I  have  had  less  increase." 

14.  The  free  distribution  and  circulation  of  his  practical  writings 
among  the  inliabitants.  Of  all  his  smaller  publications  he  presented 
a  copy  to  each  family  among  his  people,  "  which  came  to  about 
eight  himdred." 

15.  The  facilities  for  reading  afforded  by  the  particular  trade  of 
the  town.  In  those  days  hand-looms  allowed  the  people  "  time 
enough  to  read,  and  to  talk  of  holy  things  ;"  but  the  wheels  and 
spindles  of  power  looms  are  not  so  accommodating.  "  The  town 
liveth  upon  the  weaving  of  Kidderminster  stuffs,  and  as  they  stand 
in  their  loom,  they  can  set  a  book  before  them,  or  edifie  one  an- 
other." "  And  their  constant  converse  and  traffic  vdth  London  doth 
much  promote  civility  and  piety  among  tradesmen." 

16.  His  single  life.  "For  I  could  the  easilier  take  my  people 
for  my  children  ;  and  being  discharged  from  the  most  of  family 
cares,  keeping  but  one  servant,  had  the  greater  vacancy  and  liberty 
for  the  labours  of  my  calling." 

17.  His  practice  of  physic.  He  found  that  "  they  that  cared 
not  for  their  souls  did  love  their  lives,  and  care  for  their  bodies." 
"  Sometimes  I  could  see  before  me  in  the  church  a  very  consider- 
able part  of  the  congregation,  whose  lives  God  had  made  me  a  means 
to  save,  or  to  recover  their  health.  And  doing  it  for  nothing  so 
obliged  them,  that  they  would  readily  hear  me." 

18.  The  influence  of  his  young  converts  upon  their  relations.  In 
the  to^Ti  there  were  few  irreligious  families  "but  some  of  their  own 
relations  were  converted.  Many  children  did  God  work  upon  at 
fourteen,  fifteen,  or  sixteen  years  of  age  ;  and  this  did  marvellously 
reconcile  the  minds  of  the  parents,  and  elder  sort  to  godliness.  They 
that  would  not  hear  me  would  hear  their  own  children."  "  We 
liad  some  old  persons  of  near  eighty  years  of  age  who  are,  I  hope, 
in  heaven ;  and  the  conversion  of  their  own  children  was  the  chief 
means  to  overcome  their  prejudice,  and  old  customs  and  conceits." 

19.  Afflictions  in  families.  "  Though  sick-bed  promises  are 
usually  soon  forgotten  ;  yet  was  it  otherwise  ivith  many  among  us. 
And  as  soon  as  they  were  recovered,  they  first  came  to  our  private 
meetings,  and  so  kept  in  a  learning  state,  till  further  fruits  of  piety 
appeared." 

20.  His  bearing  a  public  testimony  against  the  iniquity  of  the 
times.  Here  he  refers  to  Cromwell's  army  marching  against  the 
Parliament — to  the  execution  of  Charles  I. — to  the  invasion  of 
Scotland,  &c.,  and  says,  "  Had  I  owned  the  guilt  of  others,  it  would 
have  been  my  shame,  and  the  hindrance  of  my  work,  and  provoked 
God  to  have  disowned  me."  In  his  view,  pulpit  protests  against  ini- 
quitous govemmMits  were  not  likely  to  injure  ministerial  usefulness. 


Baxter's  ministry. 


21.  The  character  of  the  minister^  around"  him.  "  Their  preach- 
ing was  powerful  and  soher  ;  tlieir  spirits  peaceable  and  meek  ;  dis- 
owning the  treasons  and  iniquities  of  the  times,  as  well  as  we.  They 
were  wholly  addicted  to  the  winning  of  souls :  adhering  to  no  fac- 
tion, neither  episcopal,  presbyterian,  or  independent,  as  to  parties, 
but  desiring  union,  and  loving  that  which  is  good  in  all.  These, 
meeting  weekly  at  our  lecture  (in  Kidderminster),  and  monthly  at 
our  disputation,  constrained  a  reverence  in  the  people  to  their  Avorth 
and  unity,  and  consequently  furthered  my  work." 

22.  The  reproach  and  ridicule  which  intemperance  brought  upon 
itself.  "  There  were  two  drunkards  almost  at  the  next  doors  to  me, 
who,  one  by  night,  and  the  other  by  day,  did  constantly  every  week, 
if  not  tAvice  or  thrice  a-week,  roar  and  rave  in  the  street  like  stark 
madmen.  These  were  so  beastly  and  ridiculous  that  they  made 
that  sin,  of  which  we  were  in  most  danger,  the  more  abhorred." 

23.  The  character  and  the  fate  of  apostates  and  backsliders  in 
the  neighbourhood.  "  They  that  fell  off  were  such  as,  before,  by 
their  want  of  grounded  understanding,  humility,  and  mortification, 
gave  us  the  greatest  suspicion  of  their  stability."  "  As  they  fell 
from  the  faith,  so  they  fell  to  drinking,  gaming,  furious  passions, 
horribly  abusing  their  wives,  &c. — and  so  to  a  vicious  life.  So 
that  they  stood  up  as  pillars  of  God's  justice  to  warn  others." 

24.  The  closeness  of  his  appeals  in  his  pastoral  visits.  In  these 
visits  he  had  "  personal  conference  with  every  family  apart,  and 
q^techising  and  instructing  them.  That  which  was  spoken  to  them 
personally,  awakened  more  attention,  and  was  easier  applied  than 
public  preaching,  and  seemed  to  do  much  more  upon  them." 

25.  The  firm  maintenance  of  Church  discipline  among  the  mem- 
bers of  his  congregation.  His  system  of  discipline  was  somewhat 
doubtful  for  a  parish  Presbyterian,  but  the  advantages  of  it  to 
his  ministry  were  the  following,  as  stated  by  himself.  (1.)  ""We 
performed  a  plain  command  of  Clirist,  and  we  took  obedience  to  be 
better  than  sacrifice.  (2.)  We  kept  the  church  from  irregular 
separations,  &c.  (3.)  helped  to  cure  that  dangerous  disease 
among  the  people,  of  imagining  that  Christianity  is  but  a  matter  of 
opinion  and  dead  belief;  and  to  convince  them  how  much  it  con- 
sisteth  in  holiness,  &c.  (4.)  We  greatly  suppressed  the  practice 
of  sin,  and  caused  people  to  walk  more  watchfully  than  else  they 
would  have  done." 

26.  The  wise  adaptation  of  his  ministry  to  the  circumstances  of 
his  hearers.  This  he  did,  he  says,  "  by  ordering  my  doctrine  to 
them  in  a  suitableness  to  the  main  end,  and  yet  so  as  might  suit 
their  dispositions  and  diseases.  The  thing  Avhich  I  daily  opened 
to  them,  and,  with  the  greatest  importunity,  laboured  to  imprint  on 
their  minds,  was  the  great  fundamental  principles  of  Christianity 


xl 


BAXTER "S  MIXISTKT. 


contained  in  their  baptismal  covenant." — '*  Yet  I  did  usually  put  in 
something  in  my  sermon,  which  was  above  their  own  discovery, 
and  which  thev  had  not  known  before ;  and  this  I  did  that  they 
might  be  kept  humble,  and  still  perceive  their  ignorance,  and  be 
willing  to  be  kept  in  a  learning  state.'' 

27.  The  absence  of  wealthy  men  in  his  church.  Mv  people 
were  not  rich." — *•  There  were  none  of  the  tradesmen  very  rich, 
seeing  their  trade  was  poor,  that  would  but  find  them  food  and  rai- 
ment. The  magistrates  of  the  town  were,  few  of  them,  worth  L.40 
per  annum,  and  most  not  half  so  much.  Three  or  four  of  the  rich- 
est thriving  masters  of  the  trade  got  about  L.500  or  L,600  in 
twenty -years,  and  it  may  be  lose  L.lOO  of  it  at  once  by  an  ill 
debtor.  The  generality  of  the  master  workmen  lived  but  a  little 
better  than  their  journeymen,  from  hand  to  month.*' — '*  It  is  the 
poor  that  receive  the  glad  tidings  of  the  gospel,  and  that  are  usually 
rich  in  faith.  As  Mr  George  Herbert  saith  in  his  Church  ^lili- 
tant — 

'  Gold  and  the  gospel  never  did  agree. 
Religion  always  sides  with  poverty.'  " 

28.  His  abstaining  from  all  money  agitations  with  his  people. 
He  avoided  "  meddling  with  tithes  and  worldly  business,  whereby 
I  had  my  whole  time,  except  what  sickness  deprived  me  of,  for 
my  duty,  and  my  mind  more  free  from  entanglements,  than  else 
it  would  have  been.  And  also  I  escaped  the  offending  of  the 
people.  And  I  found  also  that  nature  itself  being  conscious  of 
the  baseiress  of  its  earthly  disposition,  doth  think  basely  of  those 
whom  it  discemeth  to  be  earthly." — A^  an  instance  of  his  in- 
difference to  money,  he  gives  the  following  racy  account  of  his  do- 
mestic life,  while  a  bachelor.  "  In  my  family,  I  had  the  help 
of  my  father,  and  mother-in-law,  and  the  benefit  of  a  godly,  tmder- 
stinding,  faithful  servant,  an  ancient  woman,  near  sixty  years  old, 
who  eased  me  of  all  care,  and  laid  out  all  my  money  for  house- 
keeping, so  that  I  never  had  one  hour's  trouble  about  it,  nor  ever 
took  one  day's  account  of  her  for  fourtetn  years  together,  as  being 
c'ertain  of  her  fidelity,  providence,  and  skiU." 

29.  His  continuing  his  ministry  so  long  in  one  place.  He  was 
at  Kidderminster  "  near  two  years  before  the  war,  and  fourteen 
after." — '*  He  that  removeth  oft  from  place  to  place  may  sow  good 
seed  in  many  places,  but  is  not  like  to  see  much  fruit  in  any,  tmless 
some  other  skilfiJ  hand  shall  follow  him  to  water  it.  It  wa&a  great 
advantage  to  me  to  have  all  the  religious  people  of  the  place  of  my 
own  instructing  and  informing ;  and  that  I  stayed  to  see  them  grown 
up  to  some  confirmedness  and  maturity." 

30.  His  itinerant  labours  in  the  surrounding  towns  and  villages. 


Baxter's  mixistey.  xli 

Baxter  and  his  brethren  had  a  regiilar  system  of  itinerancy  for  the 
county.  In  speaking  of  these  country  lectures,  he  says — "  To  di- 
vers of  them  I  went  as  oft  as  I  was  able,  and  the  neighbour  minis- 
ters oftener  than  I." — "  This  business  also  we  contrived  to  be  uni- 
versally and  regularly  managed ;  for,  besides  the  lectures  set  up  on 
week  days  fixedly  in  several  places,  we  studied  how  to  have  it  ex- 
tended to  every  place  in  the  coimty  that  had  need.  This  lecture 
did  a  great  deal  of  good ;  and  we  continued  it  voluntarily  till  the 
ministers  were  turned  out,  and  all  these  works  went  down  to- 
gether." 

This  concise  but  well-defined  outline  of  Baxter's  labours  and 
usefulness  contains  nothing  singular  in  the  advantages  of  his  posi- 
tion,— nothing  novel  or  extravagant  in  the  machinery  of  his  means. 
His  plans  were  simple,  and  his  advantages  were  almost  common  to 
every  faithful  pastor ;  but  his  success  is  extraordinary,  and  its  in- 
fluence is  yet  telling  throughout  England  and  the  Protestant  world. 
Tlie  efficiency  of  his  plans  is  found  in  his  own  masculine  mind,  and 
manly  piety,  baptized  with  the  Holy  Ghost  and  with  fire.  His  ma- 
chinery was  plain,  but  every  Avheel  and  pin  in  it  was  of  the  best  gold  ; 
was  all  worked  by  a  living  and  indefatigable  heart,  and  that 
heart  moved  by  the  Holy  Ghost.  He  mentions  thirty  advantages 
which  contributed  to  his  success  :  but  one  more  might  have  been 
added  to  his  enumeration,  which  perhaps  his  holy  modesty  prevented 
him  from  recording, — and  that,  the  thirty-first,  was  his  preaching 
talents.  He  was  an  effective  preacher,  as  well  as  an  efficient  pas- 
tor. Under  the  heads  3  and  26  he  makes  allusions  to  his  preach- 
ing, such  as  his  "  familiar  moving  voice,"  his  "  dealing  in  fundamen- 
tals," &c. ;  but  they  are  mere  allusions,  which  give  us  no  full  con- 
ception of  Baxter  in  the  pulpit.  His  Avorks  are  the  best  index  to 
his  preaching,  for  he  delivered  from  .the  pulpit  the  greater  part  of 
his  practical  publications ;  and  he  says,  that,  except  when  diseased 
or  idle,  he  wrote  out  all  his  sermons,  and  read  them  as  they  were 
written.  His  printed  sermons  demonstrate  that  his  discourses  were 
distinguished  for  three  great  principles  of  effective  preaching — sim- 
plicity of  style,  directness  of  purpose,  and  earnestness  of  manner. 

Baxter's  own  immortal  lines  will  explain  the  simplicity  of  his 
style  in  the  pulpit — 

"  I  preached,  as  never  sure  to  preach  again, 
And  as  a  dying  man  to  dying  men." 

His  language  was  sound,  chaste,  and  vigorous  Saxon,  used  with- 
out the  Latin  idioms  of  Owen,  or  the  majestic  negligence  of  Howe. 
He  preached  Christ  crucified  in  a  crucified  style,  without  ever  di- 

d 


slii 


BAXTERS  MIXISTRT. 


verting  his  hearers  by  extravagance,  or  offending  them  by  coarse- 
ness. He  never  ranged  over  poetical  fields  to  cull  flowers  fur  his 
sermons.  All  his  flowers,  and  many  of  them  are  of  the  loveliest  and 
freshest  hues,  grew  out  of  his  subject ;  and"  there  he  let  them  stand, 
because  they  were  either  medicinal,  or  nourishing,  to  his  hearers, 
as  Avell  as  beautiful  to  their  sight.  He  preached  as  feeling  that  the 
truths  of  God  were  too  great  and  too  glorious  in  themselves  to  be 
covered  up  with  the  little  trappings  of  human  adornments.  He 
would  as  soon  have  thought  of  hanging  the  rainbow  -w^th  corals,  as 
of  dressing  the  cross  of  Christ  with  tinsel.  His  eloquence  consisted 
in  rit  thoughts,  and  not  in  rounded  sentences.  Consummate  and  ready 
dialectician  as  he  was,  he  very  rarely  or  never  introduced  metaphy- 
sics into  his  sermons.  Sometimes  indeed,  as  has  been  recorded,  he 
would  say  something  profound  or  abstruse,  just  to  convince  his 
hearers  that  his  plain  preacliing  and  his  simple  style  were  not  to  be 
traced  either  to  a  feeble  intellect,  or  to  superficial  knowledge  ;  still 
he  was  never  a  metaphysical  essaj-ist  in  the  pulpit.  He  never 
preached  a  sermon  to  display  his  scholastic  learning,  or  his  powers 
of  logic  ;  but  his  aim  was  ever  to  -win  souls  to  Christ.  If  fine  and 
elegant  sermons  are  tolerable  at  all,  it  is  in  the  press  only,  when 
they  are  to  be  read  as  discussions  of  a  subject,  and  read  either  as  an 
intellectual  exercise  or  as  a  discipline  of  conscience.  In  the  pulpit 
splendid  SQj-mons  are  splendid  sins.  They  dazzle,  and  amuse,  and 
astonish,  like  brilliant  tu-e-works,  but  they  throw  daylight  on  no 
subject.  They  draw  attention  to  the  preacher,  instead  of  to  the 
gospel.  The  splendid  preacher,  lil;e  the  P}T0technist,  calculates  on 
a  dark  night  among  his  attendants  ;  and  amid  the  corruscations  of 
the  pulpit,  his  skill  and  his  art  are  admired  and  applauded,  but  Christ 
is  not  glorified.  If  angels  weep  and  devils  mock,  it  is  at  the  pulpit 
door  ol'  a  splendid  preacher. 

His  sermons  are  all  distinguished  for  directness  of  purpose,  and 
singleness  of  aim.  He  neither  preached  about  his  hearers  nor  at 
them,  but  to  them.  Even  wheii  recording  his  having  preached  at 
court  in  the  days  of  the  Commonwealth,  he  says  that  he  "  preached 
to  Cromwell,"  and  not  before  him.  Neither  did  he  preach  above  or 
beside  his  audience  ;  but  they,  like  the  hearers  of  our  Lord,  "  per- 
ceived that  he  meant  them."'  It  was  the  boast  of  the  Benjamites 
that  they  could  shoot  their  arrows  at  an  object  to  the  breadth  of  a 
hair ;  but  it  seems  the  pride  of  many  pulpit-archers  that  they  can 
shoot  many  degrees  above  their  targets.  In  their  pulpit  parades 
their  shafts  are  polished,  but  they  pierce  none.  The  plaudits  of  the 
archer  are  loud  and  long  ;  but,  after  the  whole  quiver  is  exhausted, 
no  groans  of  the  wounded  are  heard,  crving  for  relief  and  life.  In  the 
ministry,  every  honest  preacher  must  aim  at  success  ;  and  he  must 
never  misinterpret  the  scripture  narrative  of  a  certain  man  who  drew 


BAXTER'S  MINISTRY.  xliii 

an  arrow  at  a  venture,  to  justify  desultory  sermons  or  aimless 
preaching.  All  Baxter's  sermons  have  a  given  and  intelligible  aim, 
which  stood  distinctly  and  prominently  before  his"  eye,  and  that  was 
the  heart  or  the  conscience.  He  aimed  at  producing  impression, 
and  producing  Avhile  he  was  yet  speaking ;  he,  therefore,  never 
sent  his  hearers  home  to  decide,  but  always  insisted  on  "  Now  or 
never." 

In  preaching,  Baxter's  heart  burnt  within  him  ;  and  while  he  was 
speaking,  a  live  coal  from  the  altar  fired  his  sermon  with  seraphic 
fervour.  Into  his  pulpit  he  brought  all  the  energies  and  sympathies 
of  his  entire  nature.  He  had  a  large  mind,  an  accute  intellect,  a 
melting  heart,  a  holy  soul,  a  kindling  eye,  and  a  "  moving  voice" — 
and  he  called  on  all  that  was  within  him  to  aid  him  in  his  preach- 
ing. Being  deeply  earnest  himself,  he  wished  liis  hearers  to  be 
deeply  earnest.  Himself  being  a  burning  light,  he  ^^-ished  to  flash 
the  hallowed  fire  into  the  hearts  of  others.  He  seems  never  to  have 
studied  action  or  "  the  start  theatric."  The  only  teacher  that  gave 
him  lessons  in  action  and  attitude  was  feeling — real,  genuine,  holy 
feeling :  and  this  taught  him  how  to  look,  how  to  move,  and  how 
to  speak.  In  preaching,  as  well  as  in  every  thing  religious,  he  be- 
lieved with  Paul,  that  "  it  is  good  to  be  always  zealously  affected  ;" 
and,  consequently,  that  earnest  fers-id  preaching  is  truly  apostolic. 
Would  God  that  there  had  been  in  the  church  of  Christ  a  real  unin- 
terrupted succession  in  the  fervour  of  apostolic  preaching,  and  that 
the  mantle  of  apostolic  Elijahs  had  been  taken  up  by  succeeding 
Elishas,  and  by  m^n  like  ApoUos,  "  an  eloquent  man,  and  mighty 
in  the  Scripture,  who  being  fen-ent  in  spirit,  spake  and  taught  dili- 
gently the  things  of  the  Lord."  The  modern  mode  of  preaching  is 
more  like  Joseph's  coat  of  many  colours,  than  lilvC  Elijah's  mantle, 
which  raised  the  dead — it  has  never  descended  from  a  chariot  of 
fire,  and  it  is  so  flimsy,  that  it  gives  neither  heat  nor  warmth  even 
to  the  preacher  himself. 

Hear  Baxter's  o-v\ti  heart-stirring  thoughts  on  the  best  style  of 
preaching.*  How  few  ministers  do  preach  with  all  their  might  ? 
Or  speak  about  everlasting  joy  or  torment,  in  such  a  manner  as  to 
make  men  believe  that  they  are  in  good  sadness.  It  would  make  a 
man's  heart  ache  to  see  a  company  of  dead  and  drowsy  sinners  sit 
under  a  minister,  and  not  have  a  word  that  is  like  to  quicken  or 
awaken  them.  To  think  with  ourselves,  0  if  these  sinners  tuere  but 
convinced  and  awakened,  they  might  yet  he  converted  and  live.  And 
alas !  we  speak  so  drowsily  or  gently,  that  sleepy  sinners  cannot 
hear.  The  blow  falls  so  light,  that  hard-hearted  persons  cannot 
feel  it.    Most  ministers  will  not  so  much  as  put  out  their  voice  and 


*  Reformed  Bastor,  Chap.  iv.  Sect.  6. 


xliv  Baxter's  theology. 

stir  up  themselves  to  an  earnest  utterance.  But  if  they  do  speak 
out  loud  and  earnestly,  how  few  do  answer  it  with  earnestness  of 
matter  ?  and  then  the  voice  doth  but  little  good :  the  people  will 
take  it  but  for  mere  bawling,  when  the  matter  doth  not  correspond. 
It  would  grieve  me  to  hear  what  excellent  doctrines  some  ministers 
have  in  hand,  and  let  it  die  in  their  hands,  for  want  of  close  and 
lively  application.  What  fit  matter  they  have  for  convincing  sin- 
ners, and  how  little  they  make  of  it ;  and  what  a  deal  of  good  it 
might  do,  if  it  were  sent  home  ;  and  yet  they  cannot  or  -vvill  not  do 
it.  Oh  sirs  !  how  plain,  how  close,  and  earnestly  should  we  de- 
liver a  message  of  snch  a  nature  as  ours  is  ?  When  the  everlasting 
life  or  death  of  men  is  concerned  in  it,  methinks  we  are  no  where 
so  wanting  as  in  this  seriousness.  There  is  nothing  more  unsuit- 
able to  such  a  business  than  to  be  slight  and  dull.  "Wliat !  speak 
coldly  for  God  !  and  for  mens  salvation  !  Can  we  believe  that  our 
people  must  be  converted  or  condemned,  and  yet  can  we  speak  in  a 
drowsy  tone  !  In  the  name  of  God,  brethren,  labour  to  awaken 
your  hearts  before  you  come  ;  and  when  you  are  in  the  work,  that 
you  may  be  fit  to  awaken  the  hearts  of  sinners.  Remember  that  they 
must  be  awakened  or  damned  ;  and  a  sleepy  preacher  will  hardly 
awake  them." 


CHAPTER  III. 

« 

Baxter's  theology. 

In  writing  an  essay  on  Baxter,  it  would  be  as  wrong  to  omit  his 
Theology,  as  it  Avould  be  to  omit  philosophy  in  an  essay  on  Bacon, 
or  epic  poetry  in  one  on  Milton.  It  was  his  theology  that  brought 
upon  him  assaults  and  onslaughts  from  all  sects  and  divisions  of  the 
militant  church  in  his  own  age.  It  is  on  account  of  his  theology 
that  a  deep,  strong,  and  general  prejudice  is  cherished  and  expressed 
to  this  day.  In  fact,  it  is  his  theology  that  constitutes  his  indivi- 
duality in  History.  By  JBaxter,  every  divine  means  Baxter's  theo- 
logy. As  by  Melancthon,  one  means  the  "  Communes  Loci ;"  and  by 
Calvin,  the  "  Institutes ;"  so  by  Baxter,  the  theological  reader 
means  "the  Aphorisms  on  Justification,"  and  the  devotional  reader 
means,  "  the  Saint's  Rest,"  or  "  the  Reformed  Pastor." 

It  is  not  likely  that  this  volume  will  come  into  the  hands  of  any 
one  reader  who  has  not  some  lurking  and  undefined  prejudice 
against  Baxter,  and  that  solely  on  account  of  his  theology.  To 
render  this  volume,  therefore,  useful  to  such  a  reader,  it  is  neces- 
sary that  some  notice  should  be  taken ^of  Baxter's  Theology. 


Baxter's  theology.  xlv 
In  theological  science  Baxter  was  a  Thinker.  He  did  not  sa- 
tisfy himself  with  reading  and  collecting  the  thoughts  of  otlier  di- 
vines, but  he  thought  out  their  thoughts,  and  he  digested  their 
master  doctrines,  until  they  gave  him  strength  and  stature,  and  be- 
came part  and  parcel  of  his  own  gigantic  mind.  Some  minds,  like  the 
bookworm,  penetrate  through  musty  volumes  and  ponderous  tomes; 
and  in  their  progress  they  devour  syllables,  words,  and  even  whole 
sentences,  but  they  themselves  do  not  grow  one  cubit  in  thought. 
A  living,  thinking  mind  is  not  so.  Whenever  the  thoughts  of  others 
get  a  lodgement  in  a  healthy  mind,  as  seed  in  a  fertile  soil,  they 
produce  other  thoughts,  and  these  thoughts  are  that  mind's  own 
thoughts,  its  own  produce,  and  its  own  seed  for  a  further  harvest. 
This  was  the  case  with  Baxter.  He  roamed  through  the  varied 
domains  of  thought,  and  schoolmen,  and  divines,  and  collected  the 
thoughts  of  others  more  exclusively  and  successfully,  perhaps,  than 
any  theologian  of  his  age :— but  he  had  also  thoughts  of  his  own, 
thoughts  which  had  all  the  vigour  and  raciness  of  the  Baxterian 
mind,  and  these  thoughts  he  worked  out  with  a  power,  and  inde- 
pendency, and  a  courage,  which  entitle  him  to  all  the  distinction  of 
an  original  Theologian. 

In  the  breadth  and  the  depth  of  theology  as  a  science,  Baxter  had 
no  divine  of  his  age  that  surpassed  him  :  perhaps  the  truth  would 
warrant  the  assertion,  that  in  bi'cadth  and  depth,  he  had  none  equal 
to  him.  Usher  was  probably  equal  to  him  in  the  depth  of  theolo- 
gical dogmatics,  and  surpassed  him  in  general  knowledge.  Jeremy 
Taylor  was  equal  to  •  him  in  the  breadth  of  scholastic  literature, 
and  surpassed  him  in  the  brilliancy  of  amassed  thoughts.  But  in 
both  length  and  breadth,  neither  of  them  surpassed  him  ;  for  every 
theological  reader  will  allow  that  Baxter  is  more  profound  than 
Taylor,  and  more  comprehensive  than  Usher.  Among  the  Non- 
conformists, also,  there  were  many  who  excelled  him  in  some 
things  ;  as  Owen  in  Greek  exegesis,  Howe  in  loftiness  of  thought, 
Goodwin  in  evangelical  savour,  and  Flavel,  in  gentle  sweetness  ; 
but  none  of  them  equalled  him  in  all. 

His  only  real  rival  among  the  Nonconformists  was  Dr  Owen ; 
and  it  is  a  fact  that,  among  religious  parties  two  centuries  ago,  and 
among  the  evangelical  readers  of  our  own  day,  Owen  was,  and  has 
been,  a  far  greater  favourite  than  Baxter.  One  of  the  most  re- 
markable circumstances  in  this  fact  is  that,  even  with  Arminian 
divines,  the  Calvinistic  Owen  is  in  far  greater  acceptance  than  the 
eclectic  Baxter.  The  reason  is,  that  Owen  studied  the  Christology 
of  Redemption  more  than  Baxter  ;  and  Baxter  studied  the  Anthro- 
pology of  salvation  more  than  Owen.  Owen  exhibits  with  much 
richness  and  amplitude  what  Christ  did  for  the  redemption  of  man. 
Baxter  takes  all  this  for  granted,  and,  taking  his  position  at  the 


xlvi 


BAXTERS  THEOLOGY. 


cross  of  Christ,  addresses  a  Call  to  the  Unconverted and  est- 
plains  and  enforces  the  obligations  of  redeemed  man  to  believe  the 
testimony  of  God  concerning  his  Son.  The -cold  reception  of  Bax- 
ter, and  the  warm  acceptal;)leness  of  Owen,  therefore,  with  Armi- 
nian  divines,  are  curious  phenomena  in  the  philosophy  of  theologi-^ 
cal  parties.  Arminians  have  forgiven  Owens  "  limited  redemption,'' 
on  account  of  his  '*  Glory  of  Christ,"  and  "Communion  with  God;" 
but  they  have  never  forgiven  Baxter "s  *'  Personal  Election,"  for 
the  sake  of  his  General  Redemption,"  and  his  Saint "s  Everlast- 
ing Rest." 

The  violent  unkindness  with  which  Baxter's  theology  was  treat- 
ed by  the  divines  of  his  own  age,  and  of  his  own  communion,  is  not 
peculiar  to  his  contemporaries :  it  is  the  fate  of  theological  enter- 
prise in  all  ages.  He  seems  to  have  suffered  as  much  of  odium  and 
annoyance  from  his  brethren  on  account  of  his  doctrinal  theology, 
as  he  suffered  of  reproach  and  persecution  from  the  Episcopalian 
Royalists,  on  account  of  his  ecclesiastical  politics.  Some  indeed 
who  disliked  his  theology,  opposed  it  with  honesty  and  plain  speak- 
ing, chastened  by  kindness.  Such  were  Blake,  of  Tamworth,  in  a 
postscript  attached  to  his  "  Covenant  Sealed ; "  Buegess.  of  Sutton 
Coldfield,  in  his  '*  True  Doctrine  of  Justification,"  and  Geoege 
Lawsox,  the  able  author  of  "  Theopolitica,"  a  work  whose  merit 
has  never  yet  been  appreciated  by  the  theological  student.  Other 
opponents  treated  him  viih  harshness  and  insulting  severity.  Such 
were  Kexdall  m  his  work  on  Perseverance ; "  Ei-re.  of  Salis- 
bury, in  his  "  Treatise  on  Justification  ;  "  Ceaxdox,  of  Fawley,  in 
his  Baxter's  Aphorisms  exorcised  and  authorized ;  "  and  especially 
by  Thomas  Edwards,  in  his  "  Baxterianism  Barefaced."  Nor  is 
Dr  Owen  to  be  left  out  of  this  last  enumeration,  as  is  evident  from 
the  close  of  his  tract  "  On  the  Death  of  Christ,"  &c.  attached  to  his 
"  Yindiciae  Evangelieae."  The  theological  character  of  all  his 
opponents  is  given  by  Baxter  with  one  stroke  of  his  pen.  "  The 
aniraadverters,"  he  says,  were  of  several  minds:  and  what  one 
approved,  the  other  confuted,  being  farther  from  each  other  than 
any  of  them  were  from  me." 

To  theologians  of  any  class,  it  is  a  great  dishonour ;  but  to  Pro- 
testant theologians,  whose  very  existence  is  a  standing  protest 
against  intellectual  slavery,  it  is  a  flagrant  shame,  that  they  should 
cherish  in  themselves,  and  promote  in  each  other,  a  disposition  to 
decry  anv  spirit  that  appears  among  them  claiming  the  right  of  think- 
ing yyixh  his  own  mind,  seeing  Avith  his  own  eyes,  and  speaking  with 
bus  own  lips.  Why  should  they  act  thus?  The  God  of  mind,  like 
the  God  of  nature,  is  the  God  of  variety.  In  variety  there  must 
necessarily  be  a  series  and  a  collection  of  individualities ;  for  where 
there  is  no  distinctive  individuality,  there  can  be  no  variety,  but 


Baxter's  theology. 


xlvii 


only  uniformity.  To  every  germ  of  life  "  God  hath  given  it  a 
body  as  it  hath  pleascfd  him,  and  to  every  seed  its  own  body ; 
and  every  flesh  is  not  the  same  flesh."  In  like  manner,  to  every 
rational  being,  "  God  giveth  it  a  mind  and  mental  powers  as  it  hath 
pleased  him ;  and  to  every  mind  its  own  form,  and  its  own  mode 
of  producing  thought ;  and  all  thought  is  not  the  same  thought." 
Why,  then,  should  theologians  wish  to  destroy  this  beautiful  variety 
in  the  intellectual  system  ?  Who  has  given  them  authority  to  inter- 
fere Avith  this  variety  ?  Who  are  they  themselves  who  claim  this 
right  to  interfere  ?  Have  they  any  divine  right  to  differ  from  a  man 
like  Baxter,  which  a  man  Vik-e  Baxter  has  not  to  differ  from  them  ? 
Are  not  they  themselves,  as  well  described  above,  farther  from  each 
other,  than  any  of  them  are  from  him  ? 

It  is  unlovely  to  see  thinking  men  trying  to  murder  every 
fresh  produce  of  thought.  It  is  unmanly  and  ungenerous  to  at- 
tempt ■  to  quench  a  man's  reason  by  wounding  his  feelings.  It  is 
the  meanness  of  dastard  imbecility  to  try  to  check  the  progress  of 
his  doctrine  by  Parthian  javelins  at  his  official  position  or  his  pro- 
fessional reputation.  Yet  this  is  the  odium  theologicum.  If  men, 
in  the  affairs  of  every-day  life,  are  to  exercise  forbearance  towards 
each  other  because  they  are  in  the  flesh ;  the  same  forbearance  is 
incumbent  on  theologians  towards  their  brethren  in  intellectual 
struggles,  since  they  themselves  see  but  in  a  glass  darkly.  The 
men  w^ho  are  known  in  ecclesiastical  history  as  heretics,  Avould 
probably  have  never  proceeded  to  the  extreme  errors  with  Avhich 
their  names  are  associated,  had  it  not  been  for  the  intellectual  tyranny, 
and  the  dogmatic  despotism,  of  their  contemporary  theologians. 
Had  a  little  intellectual  liberty  been  allowed  to  the  inquiring  spirit, 
and  had  the  new  thinker  been  treated  Avith  gentle  concern  and  affec- 
tionate warning,  instead  of  with  reserve,  rudeness,  and  barbarity, 
the  powerful  mind  would  have  been  preserved  to  the  church  and  to 
the  interests  of  truth.  Spontaneous  thoughts  and  doctrines  are 
tender  and  vital  matters  to  a  thinking  mind.  When,  therefore, 
any  luxuriant  thoughts  Avhich  may  sprout  from  the  vigorous  roots  of 
a  healthy  ftiind  are  Avrenched  off  by  the  hand  of  a  ruthless  ortho- 
doxy, the  heart's  blood  will  respond  to  the  barbarity,  and  as  in  the 
tree  of  Virgil, 

 Quae  prima  solo  ruptis  radicibus  arbos 

Vellitur,  liuic  atro  Jiquuntur  sanguine  guttse, 
Et  terrain  tabo  maculant." 

One  is  tempted  to  ask,  AA'hich  is  the  most  unchristian  and 
most  dangerous  to  Christianity— the  freedom  of  speculation  which 
proves  all  things  that  it  may  hold  the  more  fast  that  Avhich  is  good ; 
or  the  ungenerous,  illiberal,  and  persecuting  spirit  with  which  the 


xlviii 


Baxter's  theology. 


opponents  treat  the  author  of  that  speculation  ?  Yet,  the  inquirer 
is  sugiiected,  and  tlie  bigot  is  canonized.  ^Mij,  in  the  very  temple 
of  truth  itself,  God  still  spealis  "  in  divers  manners  :  "  yea,  in  the 
very  tones  of  truth,  we  are  to  expect  harmony,  but  not  unison. 
The  discussion  of  truth  and  the  agitation  of  doctrines  have  always 
resulted  in  good  to  the  Church,  and  to  the  world.  Even  the  Avaters 
of  Bethesda,  in  the  very  house  of  Mercy  itself,  needed  to  be  agitated 
and  disturbed  to  renew  their  healing  power.  It  is,  therefore,  un- 
seemly in  theologians,  that  when  some  "  Doctor  Angelicus  "  descends 
among  them,  and  agitates  the  settled  waters  of  their  dull  and  stag- 
nant orthodoxy,  then  always  "  a  great  multitude  of  impotent  folk, 
of  blind,  halt,  and  withered,"  creep  from  the  "  five  points  "  of  their 
"  five  porches"  to  brandish  their  crutches  against  the  intruder,  or 
to  mutter  their  anathemas  against  the  innovation,  instead  of  wel- 
coming the  benignant  visitor,  sharing  in  the  healthiness  of  the 
agitation,  and  becoming  healed  of  whatsoever  disease  they  had. 
Such  an  angel  was  Baxter,  and  such  was  the  treatment  of  his  whole- 
some and  healing  agitation  of  the  waters  of  orthodoxy ;  and  such 
will  always  be  the  treatment  of  theological  agitations  until  intel- 
lectual liberty  become  an  acknowledged  law  in  the  republic  of 
literature. 

Baxterianism  was  treated  in  the  eighteenth  century  much  as 
Baxter  himself  was  treated  by  his  contemporaries  in  the  seventeenth. 
In  the  eighteenth  century,  ultra-Calvinism  was  rampant  among  the 
Baptist  and  Independent  churches  ;  and  even  in  Episcopal  churches, 
where  there  was  Calvinism  at  all,  it  was  inclined  to  ultraism,  as 
may  be  instanced  in  Romaine  and  Toplady.  This  retreating  from 
Baxterianism  to  the  extreme  borders  of  Calvinism  may  be  accounted 
for  by  the  pernicious  influence  which  professed  Baxterianism  exerted 
on  its  avowed  adiierents.  These  professed  disciples  of  Baxter  gra- 
dually forsook  the  via  media  of  their  master,  and  travelled  to 
Arminianism ;  and  thence,  after  some  progress  through  Arianism, 
became  at  last  settlers  in  Socinianism.  From  a  survey  of  these  pain- 
ful consequences,  many  sound  Calvinists  hated  Baxterianism,  and 
asked,  "  Can  any  good  thijig  come  from  Kidderminst^  ?  "  The 
result  was,  that  a  blind  and  blinding  prejudice  against  Baxter  pre- 
vailed every  where  in  England,  and  especially  in  Scotland  and 
AVales. 

A  startling  instance  of  the  force  and  extent  of  this  bigotted  preju- 
dice is  given  in  Mr  Philip  of  Maberly's  lively  "  Essay  on  the 
Genius,  Works,  and  Times  of  Baxter,"  attached  to  Yii-tue's  beautiful 
edition  of  "  Baxter's  Practical  Works  "  in  three  volumes.  A  pri- 
vate gentleman,  who  was  an  elegant  scholar  and  a  good  theologian, 
seeing  the  destructive  influence  of  hyper-Calvinism  upon  personal 
piety,  as  well  as  upon  theological  science,  resolved  to  try  to  soften 


iaxter'^5  theology.  xlix 
down  the  asperities  of  controversy  by  introducing  among  the  con- 
troversialists the  matured  thoughts  and  strong  arguments  of  some 
master-mind  in  Israel.  Agreeably  to  this  method,  he  contrived  to 
take  the  public  by  guile,  and  he  published  the  opinions  of  "an 
author  of  the  seventeenth  century." 

"  It  is  hardly  credible,"  says  Mr  Philip,  "  but  it  is  true,  that 
so  lately  as  the  close  of  the  last  century,  specimens  of  the  best  of 
Baxter's  arguments  on  the  great  points  at  issue  between  Calvin- 
ists  and  Arminians,  were  brought  before  the  public  without  his 
name,  that  they  might  be  read  without  prejudice,  and  make  their 
own  impression,  before  the  author  could  be  discovered.  This  was 
done  by  Eli  Bates,  Esq.,  in  a  volume  entitled,  '  Observations  on 
some  important  Points  in  Divinity,  &c.  &c.,  extracted  from  an  au- 
thor of  the  seventeenth  century.'  Even  in  the  second  edition  of 
this  volume,  in  1811,  Baxter's  name  is  not  given  in  the  title-page, 
nor  allowed  to  appear  even  in  the  preface.  The  fact  is.  Bates 
was  too  proud  of  Baxter's  theology  to  peril  it  at  once  upon  his 
name.  He  knew  his  peculiarities,  and  could  not  forget  the  odium 
they  once  excited."—"  The  dexterous  bait  took.  Not  a  few  Calvin- 
ists  found  out  that  there  was  an  old  and  powerful  writer  whom  the 
Arminians  could  not  claim,  and  would  not  quote,  for  themselves, 
even  although  he  fought  their  battle  at  some  of  its  hottest  points  ; 
and  still  more,  Arminians  discovered  that  Calvinism  did  not  neces- 
sarily limit  the  call  of  the  Gospel,  nor  subvert  the  free  agency  of  man." 

During  the  eighteenth  century,  the  dissenting  ministry  in  Britain 
were  divided  into  Calvinists  and  Baxterians.  Through  the  disre- 
pute into  which  the  Arians  and  others  brought  the  name  of  Bax- 
terianism,  many  divines,  who  were  Baxterians  in  theological  senti- 
ments, renounced  the  name  ;  and  since  the  commencement  of  the 
nineteenth  century,  they  have  preferred  being  called  "  Moderate 
Calvinists."  The  moderate  Calvinists  of  the  present  century  are  in 
fact  only  the  Baxterians  of  the  preceding  age.  This  change  in  the 
name  is  owing  to  the  influence  of  the  writings  of  President  Edwards, 
of  Andrew  Fuller,  and  of  Dr  Williams.  The  "  Fullerism"  of  the 
sage  of  Kettering,  and  the  "  Modern  Calvinism"  of  Dr  Williams, 
would,  in  the  eighteenth  century,  have  been  called  Baxterianism, 
When  the  disciples  of  Baxter  are  called  Baxterians,  it  is  not  meant 
that  they  ever  formed  a  distinct  sect,  or  separate  party,  in  the 
Clmstian  Church.  Instead  of  being,  like  the  Wesleyans  for  in- 
stance, formed  into  a  distinct  body,  they  were,  and  are,  more  like 
the  friends  of  Arminius,  scattered  among  different  societies,  and 
found  among  all  communities.  Though  the  denomination  "  Bax- 
terian,"  as  the  badge  of  a  theological  party,  is  likely  to  become  ex- 
tinct, the  party  itself  will  always  exist,  as  long  as  Arminianism  will 
have  any  tendency  to  Pelagianism,  and  Calvinism  have  any  bias  to- 
wards Antinomianism. 


4 


Baxter's  theology. 

This  account  of  .the  treatment  of  Baxter  and  his  Theology  has 
probably  excited  the  reader  to  wish  to  know  what  Baxterianism  is. 

'-  Baxterianism  is,  in  theology,  what  eclecticism  is  in  philosophy. 
It  is  a  method  o£  philosophizing,  and,  if  the  word  be  allowed,  of 
theologizing,  Avhich  seizes  upon  theological  truth,  in  whatever  sys- 
tem that  truth  may  be  found ;  and  which  gathers  and  appropriates 
to  itself  every  truth,  simply  because  it  is  truth.  The  theology  of 
Baxter  is  distinguished  from  others  by  four  peculiarities, — by  its 
method  of  systematizing  the  doctrines  of  Revelation  ;  its  adoption  of 
universal  Redemption  in  harmony  with  personal  Election  ;  its  theory 
of  Justification  by  faith  ;  and  its  theoretical  and  practical  assertion  of 
the  agency  of  man  in  conversion. 

The  method  which  Baxter  adopted  for  systematizing  the  doctrines 
of  thecflog}'  may  be  called  Triadisra,  or  what  he  himself  calls  "  Tri- 
chotomizing."  The  meaning  is,  that  as  all  the  works  and  dispensa- 
tions of  God  are  the  productions  of  Father,  Son,  and  Holy  Spirit, 
some  vestigia  Trinitatis,  some  evidences  of  triplicity,  or  some  marks 
of  triadism,  may  be  expected  to  discover  themselves  in  all  the 
phenomena  of  the  divine  operations.  Those  who  understand  what 
Monadism  was  to  Plato  and  Leibnitz,  and  what  Tetractysm  was  to 
the  Pythagoreans,  Avill  be  prepared  to  comprehend  what  triadism 
was  to  Baxter.  It  is  his  starting  point,  the  principle  from  which  he 
sets  out,  the  tov  o-tJ,  the  where-to-stand  of  Archimedes,  or,  what 
the  German  philosophers  call  liis  stand-punkt,  his  stand-point. 

The  whole  of  his  Latin  Body  of  Divinity  called  '*  Methodus 
Theologi^,"  is  arranged  according  to  this  method.  At  the  close 
of  his  "  Counsels  to  Young  Men,"  published  in  1682,  he  gives  the 
following  account  of  his  method  of  arrangement  in  the  "  Methodus." 
"  It  consists  of  seventy-three  tables,  or  methodical  schemes,  pre-" 
tending  to  a  juster  methodizing  of  Chi-istian  verities  according  to 
the  matter  and  Scripture,  than  is  yet  extant ;  furnishing  men  with 
necessaiy  distinctions  on  every  subject  ;  shewing  that  trinity  in 
imity  is  imprinted  on  the  whole  creation,  and  [that]  trichotomizing 
is  the  just  distribution  in  naturals  and  morals."  This  trinal  me- 
thod was  a  decided  fovourite,  it  was  almost  a  passion  Avith  him.  He 
saw  triadism  every  where.  As  in  the  Godhead  he  saw  Father, 
Son,  and  Holy  Spirit,  so  he  perceived  that  in  God's  relations  to  the 
Avorld,  he  was  Creator,  Ruler,  and  Benefactor,— in  the  soul  of  man 
he  saw  power,  will,  and  intellect, — in  the  divine  dispensations  to- 
wards man,  he  saw  nature,  grace,  and  glory," — in  salvation  he  saw 
the  Father  as  Rector  or  Ruler,  the  Son  as  Redeemer,  the  Holy 
Spirit  as  Sanctifier^— and  in  the  Grace  of  the  Spirit  he  saw  faith, 
hope,  and  charity. 

To  those  who  delight  to  watch  some  great  mind  at  some  import- 
ant work,  the  practical  application  of  this  method  to  philosophy  and 


Baxter's  theology. 


theology,  must  be  as  interesting  as  to  see  a  painter  plying  his  pencil 
and  colours,  or  a  sculptor  his  hammer  and  chisel.  '  The  perspica- 
city necessary  for  detecting  the  trinal  "  primalities"  as  they  deve- 
lope  themselves  in  the  phenomena  of  the  universe,  the  skill  to  ana- 
lyse them  and  place  them  in  proper  arrangement,  and  the  extent  of 
knowledge  requisite  to  combine  all  these  triads  in  one  complete 
■jvhole  and  one  grand  unity,  demand  _an  intellect  that  is  quick, 
adroit,  and  comprehensive.  The  great  drawback  from  the  glory  of 
the  whole  process  is,  that  the  effort  is  not  so  useful  as  it  is  clever 
and  amusing.  As  an  intellectual  exercise  on  the  plains  of  specu- 
lation, it  is  pleasing  not  only  because  it  is  playful,  but  because  also 
it  is  a  wholesome  discipline  in  the  gymnastics  of  mind.  But,  as  a 
system  of  methodizing,  it  is  so  hypothetical,  so  conjectural,  and  some- 
times so  phantastic.  But  it  is  of  no  use  either  to  practical  religion 
or  to  theological  science.  The  English  reader  will  find  how  Bax- 
ter employs  this  method,  in  his  "  Catholick  Theologie,"  printed  in 
1675,  but  presented  more  succinctly  in  liis  "  End  of  Controversies," 
printed  in  1691. 

Baxter's  doctrine  of  universal  Redemption  in  harmony  with 
personal  Election,  can  scarcely  be  called  Baxterianism.  Yet  as  far 
as  English  theolog}'  is  concerned,  it  is  one  of  the  most  distinctive 
characteristics  of  Baxterianism.  This  doctrine  was,  in  fact,  the 
theology  of  the  French  Calvinists,  especially  of  Camero,  Amyral- 
Dus,  and  Dall^eus.  Baxter  seems  to  have  read  the  works  of  the 
French  divines  thorouglily,  and  therefore,  upon  this  subject,  Eng- 
lish Baxterianism  is  notlaing  but  what  might  be  called  Amyraldism, 
or  French  Cameronianism.  In  his  theory  of  Redemption,  Baxter 
differed  from  most,  if  not  from  all  of  the  Calvinistic  theologians  in 
England. 

First,  He  asserted  that  the  Atonement,  or  Satisfaction  of  Christ, 
did  not  consist  in  his  suffering  the  identical  punishment  which  was 
due  to  mankind  from  an  offended  law.  Tliis  he  expressed  in  the 
language  of  the  schools,  by  saying  that  Christ  did  not  suffer 
the  idem  threatened  in  the  penalty,  but  the  tantuncleni,  or  the 
equivalent.  In  plain  English,  the  theory  means,  that  the  curses  of 
the  law  were  due  to  men  for  their  sins, — that  Christ  became  a  sub- 
stitute for  men, — that  the  law  could  inflict  no  curse  upon  an  inno- 
cent Substitute,— and  that  the  Lord  did  not  sniffer  the  curses  of  the 
law,  but  answered  "  the  end  of  the  law,"  by  suffering  what  would 
have  the  same  effect  in  moral  government,  as  if  he  had  endured  the 
identical  punishment  threatened. 

Secondly,  he  asserts  that  Christ  rendered  this  tantundem,  or  en- 
dured  these  equivaleiit  sufferings,  Avith  the  design  of  furnislwng  an 
honourable  consideration,  or  safe  ground,  for  proclaiming  pardon 


lii 


Baxter's  theology. 


and  offering  salvation  to  every  human  being.  This  means  that 
Christ  died  for  sins  and  not  for  persons. 

Thirdly,  he  asserts,  that  while  the  benefits  of  this  substitutionary 
atonement  are  accessible  and  available  to  aU  men  for  their  salva- 
tion, they  have,  ia  the  divine  appointment,  a  special  reference  to 
the  subjects  of  personal  election  ;  that  is,  Christ  is  an  atoning  Ran- 
som, and  is  "the  Saviour  of  all  men,  but  specially  of  them  that 
beheve."  This  third  assertion  is  the  head  and  front  of  Baxter's 
offending.  By  admitting  universal  redemption,  he  offended  the 
Calvinists ;  and  by  admitting  personal  election,  he  offended  the 
Armmians. 

^  Had  Baxter  satisfied  himself  with  admitting  these  two  doctrines 
into  his  system  without  attempting  to  harmonize  them,  he  would 
have  acted  the  part  of  a  humble  believer,  and  of  a  pliilosophic  theo- 
logian, and  would  besides  have  spared  himseff  much  polenaic  obloquy 
and  persecution.  Great  faith  is  beUeving  a  great  truth.  He  is 
greatest  in  faith  who  believes  the  greatest  truths,  and  the  greatest 
number  of  truths  ;  and  he  is  complete  in  faith  who  beUeves  all 
truth.  Upon  this  principle,  Baxter  believed  that  he  found  the  two 
truths,  general  redemption  and  personal  election,  in  the  Book  of 
truth,  and  therefore  he  admitted  them  into  his  system  of  theology. 
And  why  not  ?  He  was  charged  with  admitting  discrepancies  and 
contradictions ;  and  the  charge  was  apparently  true.  To  this 
charge  every  believer  is  subject.  Ninety-nine  men  out  of  a  hun- 
dred believe  what  are  called  contradictions ;  and  the  hundredth  man  is 
one  who  either  doubts  every  thing,  or  examines  nothing.  These 
two  principles  are  not  contradictions  because  men  call  them  so  :  they 
may,  in  the  realities  of  the  case,  be  verities  in  the  most  perfect  har- 
mony, though  our  faculties  are  not  adequate  to  the  task  of  reconcil- 
ing them.  The  office  of  Reason,  in  reference  to  all  truths  presented 
to  it,  is  to  examine  them  and  beheve  them.  It  is  never  called  upon 
first  to  reconcile  them,  or,  if  it  fail  in  that,  then  to  reject  them.  In 
no  portion  of  the  Scripture  does  God  enjoin  upon  his  servants  the 
obligation  to  harmonize  his  truths  ;  for  that  is  his  work,  and  not 
theirs :  it  is  theirs  to  beheve  that  he  has  harmonized  them  before 
they  were  revealed  and  announced.  \ 

Baxter  attempted  to  reconcile  these  two  doctrines  bj^a  theory 
much  in  vogue  in  his  time,  of  Common  Grace  and  Special  Grace  : 
but  that  tlieory  was  as  inconsistent  and  contradictory  lis  that  of 
Universal  Redemption  and  Special  Salvation  was  supposed  to  be. 
That  theory  was.  that  if  any  man  made  a  proper  use  of  common 
Grace,  God  would  then  give  him  saving  Grace.  Baxter  illustrates 
this  with  the  metaphor  of  a  house  Avith  two  stories  ;  and  says,  that 
if  man  would  use  common  Grace  to  come  up  the  first  flight  of  stairs, 
God  would  give  him  saving  Grace  to  ascend  the  second  flight,  and 


BAXTER'S  THEOLOGY. 


thus  enter  the  higher  department.  He  does  not  say  what  this  com- 
mon grace  is,  why  it  is  called  common  ;  nor  does  he  distinguish  it 
from  what  was  afterwards  called  natural  ability,  which,  as  an  element 
essential  to  accountableness,  is  a  matter  of  Justice,  and  not  of  Grace. 
Indeed,  the  whole  hypothesis  seems  to  be  proposed  rather  to  justify 
the  damnation  of  the  sinner  than  to  aid  him  in  his  salvation.  It 
must  therefore  be  confessed  that  Baxter,  in  his  efforts  at  reconcili- 
ation, did  not  meet  the  question  fairly  and  fully.  His  theory  is, 
that  all  the  elect  are  sure  to  be  saved ;  and  that  those  who  are  non- 
elect  may  he  saved,  if  they  believe  the  Gospel.  The  question  which 
he  had  to  solve  was  this :  Will  any  of  the  non-elect  believe,  and  be 
actually  saved  ?  This  question  he  could  not  meet,  because  the 
Scriptures  record  no  instance  of  such  a  circumstance. 

This  difficulty  is  produced,  not  by  the  evidence  of  the  two  truths, 
Universal  Kedemption  and  Personal  Election,  as  independent  doc- 
trines, but  by  the  attempt  to  reconcile  them.  The  reasoning  of 
Baxter,  stripped  of  its  scholastic  form,  would  probably  be  em- 
bodied in  the  following  statement :  That  the  number  of  the 
finally  saved,  who  will  be  at  the  right  hand  of  Christ  in  the  last 
day,  is  foreknown,  and  therefore  fixed,  is  indisputable ;  and  that 
Christ,  by  the  grace  of  God,  tasted  death  for  every  man,  and  for 
the  sins,  not  of  the  elect  only,  but  also  for  the  sins  of  the  whole 
world,  and  that  the  call  to  accept  his  salvation  is  sincerely  addressed 
to  all  men,  arc  equally  indisputable  :  why  then  not  admit  both  ? 
Theologians  who  believe  in  general  Providence,  believe  also  in 
special  Providence.  What  is  special  Providence  but  the  applica- 
tion of  the  principles  and  means  of  general  Providence  to  special 
cases?  It  is  thus  that  "  all  things  "  in  general  Providence  "  work 
together  for  good,"  specially  them  that  love  God."  In- the 
same  manner,  a  theologian  may  admit  Universal  Redemption  and 
Special  Redemption,  since  S])ecial  Redemption  is  only  the  applica- 
tion of  the  benefits  and  provisions  of  general  redemption  to  special 
cases  ;  it  is  Christ  being  generally  the  Saviour  of  all  men,  specially 
of  them  that  believe. 

In  fine,  Baxter  believed  that  a  certain  and  fixed  number  of  saved 
men  was  determined  in  the  decree  about  Redemption,  without  any 
reference  to  their  faith  as  the  ground  of  their  election.  Here  he 
was  a  decided  Calvinist  of  the  Dordt  School.  He  also  believed  that 
the  divine  decrees  contemplate  no  Reprobation  of  any,  but  a  uni- 
versal redemption  for  all  who  will  accept  it,  since  Christ  died  for 
all.  Here  he  was  a  decided  Arminian.  He  admitted  both  doctrines 
to  be  true,  and  this  gave  to  his  theology  the  name  of  Baxterian. 

A  third  distinctive  peculiarity  of  Baxter's  theology  was  his  theory 
of  Justification  by  Faith.    His  theory  was,  that  in  justification  of 


liv 


BAXTER'S  THEOLOGY. 


a  sinner,  it  is  not  the  righteousness  of  Christ  that  is  imputed  to 
him,  but  his  own  actual  fiiith.  In  explaining  his  theory,  it  is  ne- 
cessary to  state  the  hypothesis  which  he  had  to  attack.  The  ma- 
jority of  the  Calvinistic  divines  of  his  day  believed  in,  what  was 
called  the  imputation  of  Christ's  active  righteousness  to  the  "he- 
liever.  It  was  presented  in  this  manner.  The  law  said  "  Do  this 
and  live."  The  sinner  could  not  "  do  this*'  perfectly;  therefore 
he  must  die.  Jesus  Christ  did  this,''  or  obeyed  tlie  law  instead 
of  the  sinner,  both  as  his  substitute  and  as  his  representative,  and 
therefore  the  law  could  not  again  say  to  the  sinner  "  do  this,"  since 
it  had  been  done  for  him  by  his  representative.  In  this  theory  the 
sinner  is  accounted  as  if  he  had  obeyed  the  law,  i.  e.  what  Christ 
had  done  as  his  representative  is  accounted  as  having  been  done  by 
himself,  and  therefore  the  law  could  not  ask  him  twice.  This  opened 
a  way  direct  to  all  the  heights,  moors,  and  bogs  of  Antinomianism  ; 
for  the  inference  was  unavoidable  that,  if  Christ  rendered  to  the 
law  all  the  active  obedience  which  was  due  to  it  from  the  believer, 
the  law  could  not  ask  him  for  any  more  obedience  ;  that  is,  Christ 
obeyed  the  law  that  the  believer  might  not  obey  it.  To  hedge  ofiF 
this  tremendous  precipice  some  divines  introduced  the  hypothesis 
of  a  distinction  between  the  law  as  a  Covenant  of  Works  and  as  a 
Rule  of  Life,  which  they  borrowed  from  CoccEius. 

To  counteract  the  above  opinions,  Baxter  sought  to  establish,  in 
harmony  with  many  of  the  Fathers,  and  of  the  divines  of  the  Refor- 
mation, that,  in  justification,  the  active  righteousness  of  CTirist  was 
not  at  all  imputed,  but  only  the  faith  of  the  believer  in  the  Right- 
eousness of  Christ.  In  this  statement  he  deemed  himself  firmly 
sustained  by  the  express  language  of  Scripture,  and  by  the  literal 
exegesis  of  the  passages  in  which  "  faith"  was  found  in  connexion  with 
'*  justification," — e.  p.  Gren.  xv.  6  ;  Rom.  iv.  3,  5,  9,  23-24.  All  these 
passages,  he  argued,  shew  that  the  doctrine  of  Paul  was,  that  it  was 
"  faith,"  and  not  the  active  righteousness  of  Christ,  that  was  im- 
puted for  justification.  In  opposition  to  this  interpretjition,  Dr 
Owen  and  others  argued, -that  by  the  word  "  faith"  here,  the  Apos- 
tle meant  the  object  of  faith,  viz.  the  righteousness  of  Christ. 
Baxter  contended  that  such  a  gloss  was  against  all  honest  exegesis  of 
the  passages,  and  against  the  logical  argument  of  the  Apostle.  "  If 
it  be  not  faith  indeed,"  he^ys,  that  the  Apostle  meaneth,  the 
context  is  so  far  from  relieving  our  understandings,  that  it  contri- 
buteth  to  our  unavoidable  deceit  and  ignorance.  Read  over  the 
texts,  and  put  but  '  Christ's  righteousness'  every  where  instead  of 
the  '  faith,'  and  see  what  a  scandalous  paraphrase  you  will  make." 
This  was  honest  and  manly  dealing,  and  warranted  by  the  context. 
As  an  example  of  this  absurdity,  read  Rom.  iv.  9,  as  Baxter  sug- 
gests—" We  say  that  the  object  of  his  faith,  the  righteousness  of 


Baxter's  theology.  It 

Christ,  was  counted  to  him  for  righteousness."  This  "  object  of 
his  faith  could  not  be  his^  until  it  was  imputed  to  him ;  but  it  is  evi- 
dent that  he  exercised  his  faith  before  the  imputation.  Besides,  as 
if  the  Apostle  wished  to  speak  more  explicitly,  he  says,  in  verse  22, 
that  by  "  faith,"  he  did  not  mean  the  "  object  of  faith,"  but  the  act 
of  "  believing"  in  him,  "  Avho  raised  our  Lord  Jesus  irom  the  dead." 

Faith  is  believing.  Justifying  faith  is  believing  a  justifying 
truth.  God  informed  Abraham  that  all  the  nations  of  the  earth 
should  be  blessed,  i.  e.  pardoned  and  saved  on  account  of  his  seed, 
the  Messiah.  Abraham  witnessed  this  saving  and  justifying  truth, 
and  his  believing  it  in  the  saving  character  of  his  Seed,  was  count- 
ed to  him  for  righteousness,  or  a  justifying  faith.  It  was  a  pro- 
per, a  just,  and  a  right  thing  that  Abraham  should  believe 
God's  testimony  concerning  the  INIessiah,  and  therefore  it  was  im- 
puted to  him  as  a  right  thing,  or  as  a  righteousness.  The  Owen- 
ian  divines  objected  that  in  this  shewing,  faith  was  an  act,  and 
therefore  a  work,  which  would  imply  justiiication.  by  works.  And 
that  such  an  act  or  work  implied  merit,  and  therefore  did  not,  like 
the  gospel  justification,  exclude  boasting.  It  would  be  now  too  te- 
dious to  enter  fully  upon  these  objections.  Let  it  suffice  just  to 
state  that  the  objection  is  a  play  upon  the  word  "  work  "—that  be- 
lieving in  a  substitute  is  no  "  work  of  law"— that  faith  is  only  an 
act  of  compliance  with  the  gospel  method  of  justification,  and  that 
no  human  being  is  ever  conscious  that  there  is  any  merit  whatever 
in  believing  a  true  statement. 

The  fourth,  and  which  was  regarded  by  some  as  the  most  offensive 
peculiarity  of  Baxter's  theology,  was  his  doctrine  that  every  sinner 
has  a  distinct  agency  of  his  own  to  exert  in  the  process  of  his  con- 
version. Among  his  works  there  is  no  separate  treatise  on  human 
ability  or  free  agency ;  but  in  all  his  Avorks  ,he  either  asserts  or  as- 
sumes that  every  man  has  power  to  do  his  duty.  The  most  length- 
ened investigation  of  the  difficulties  of  this  question  is  found  in  his 
"  Catholic' Theologie,"  in  the  Dialogues  on  original  sin,  free  will, 
and  effectual  grace.  In  "  the  Sixth  day's  Conference  on  natural 
corruption  and  impotency,"  he  puts  to  his  antagonist  the  following 
questions,  which  are  all  answered  by  being  conceded. 

1.  Have  not  wicked  men  natural  life  ?  or  are  they  dead  ? 

2.  Have  they  not  natural  powers  or  faculties  for  natural  acts? 

3.  Is  it  not  the  same  natural  faculty  of  intellection  by  which  we 
understand  and  believe  things  common  and  (things)  spiritual  ?  And 
the  same  natural  faculty  of  willing,  by  which  we  love  or  will  them 
both? 

4.  (This  is  about  common  grace). 

5.  Is  there  any  nation  or  people  in  the  world  that  are  not  obliged 


Ivi 


BAXTER'S  THEOLOGY. 


by  God  to  use  some  means  towards  their  own  conversion,  and  to 
forbear  their  sin  ? 

6.  Is  there  not  snch  a  thing  in  the  world  as  a  tnie  poii-er  to  do 
something  that  never  is  done,  and  forbear  what  is  not  forborne  ? 

This  puzzles  the  antagonist,  bnt  Baxter  proceeds  to  demonstrate 
it :  and  then  on  "  tlie  Eleventh  day's  Conference  "  he  rallies  him  and 
asks—"  Would  you  not  have  your  wife,  children,  and  servants 
taught  that  it  is  their  duty  to  love,  honour,  and  obey  you  ?  and 
your  neighbours  to  deal  justly  with  you?  and  the  rulers  to  protect 
you,  and  the  judges  to  do  you  justice?" 

The  antagonist  replies—"  I  speak  only  of  religious,  and  not  civil 
duties." 

AxswER.  "  You  are  indifferent,  it  seemeth,  as  to  the  interests  of 
God's  honour  and  man's  sah-ation.  Let  those  alone,  so  be  it  your 
oicn  interest  be  secured.  Duty  to  you  must  be  preached,  but  not 
to  God.  But  would  you  not  have  them  taught  to  do  you  service  as 
to  the  Lord,  and  as  such  as  from  him  shall  have  punishment  and 
reward  ?  Should  not  all  be  done  to  the  glory  of  God  ?  " 

All  intellectual  philosophers  avow  the  doctrine  that  man  has 
power  to  command  his  own  attention  ;  and  no  theologian  can  dis- 
pute it.  This  power  to  command  his  ovm  attention,  or  "  power 
over  his  own  will,"  in  man,  is  called,  in  doctrinal  theology,  "  the 
self-determining  power  of  the  Avill."  Baxter  assumed  this  in  all  his 
writings,  and  in  all  his  sermons,  and  especially  in  the  two  works 
embodied  in  this  little  volume. 

The  "  Call  to  the  Unconverted"  takes  for  granted,  in  every 
page,  that  man  "  hath  power  over  his  own  will."  Indeed,  no  work 
has  ever  been  written  on  conversion,  and  no  work  can  be  written 
on  the  subject,  which  does  not  imply  that  man  acts  volun- 
tarily, whether  in  accepting  or  in  rejecting  the  calls  of  the 
Gospel.  The  leading  doctrines  in  the  "  Call  to  the  Unconverted" 
are  the  following :— That  the  wicked  must  either  turn  and  be  con- 
verted, or  perish,— that  the  wicked,  whoever  they  are,  shall  be 
saved  if  they  will  only  turn, — that  God  is  pleased  in  their  conver- 
sion, but  displeased  in  their  damnation,— that  God  is  sincere  in  this 
pleasure,  and  has  confirmed  it  by  oath, — that  God  importunes  men 
to  be  converted, — that  he  reasons  with  the  wicked,  and  asks  them 
to  accoimt  for  their  non-conversion, — and  that  the  blame  of  their 
being  unconverted  is  not  to  be  attached  to  any  secret  decree  in  God, 
but  entirely  to  their  own  obstinacy. 

It  is  true  that  his  views  of  free-ageney  were  not  very  clear  or  dis- 
tinct ;  but  the  only  thing  that  clouded  them  was  the  misty  theory 
of  common  grace  and  saving  grace.  This  is  evident  from  the  man- 
ner in  which  he  meets  the  foUowing  objections  to  the  wicked  being 
called  to  turn :— 


Baxter's  theology. 


Ivii 


"  OBJECT.—But  we  cannot  convert  ourselves  till  God  convert 
u&;  we  can  do  nothing  -s^-ithout  his  grace.  It  is  not  in  him  that 
Avilleth,  nor  in  him  that  runneth,  but  in  God  that  sheweth  merc^." 

"  Ans.  1.— God  hath  two  degrees  of  mercy  to  shew  ;  the  mercy  of 
conversion  first,  and  the  mercy  of  salvation  last.  The  latter  he  will 
give  to  none  but  those  that  icill  and  andh«th  promised  to  them 
only.  The  former  is  to  make  them  willing  that  were  unwilling';  and 
though  your  own  willingness  and  endpavours  deserve  not  his  grace, 
yet  your  -vWlful  refusal  deserveth  that  it  should  be  denied  you.  Your 
disability  is  your  very  unmllingncss  itself,  which  excuseth  not  your 
sin,  but  maketh  it  the  greater.  You  could  turn,  if  you  were  but 
truly  willing ;  and  if  your  wills  themselves  were  so  corrupted  that 
nothing  but  efiectual  grace  wUl  move  them,  you  have  the  more 
cause  to  seek  that  grace,  ajid  yield  to  it,  and  do  what  you  can  in  the 
use  of  means,  and  not  neglect  it,  or  set  against  it.  Do  what  you  are 
able  first,  and  then  complain  of  God  for  denying  you  grace,  if  you 
have  cause." 

"  OBJECT.—But  you  seem  to  intimate  all  the  while  that  man  hath 
free-will." 

"  ANS.--The  dispute  about  free-will  is  beyond  your  capacity.  I 
shall  therefore  trouble  you  with  no  more  but  this  about  it.  Your 
will  is  naturally  a  free,  that  is,  a  self-determining  faculty  ;  but  it  is 
viciously  inclined,  and  backward  to  do  good ;  but  that  is  the  wicked- 
ness of  it  which  deserveth  punishment." 

A^liatever  may  be  our  sentiments  concerning  Baxter's  theory  of 
human  agency  in  conversion,  it  is  evident  that  Dr  Owen  could  not, 
on  his  principles,  write  a  "  Call  to  the  Unconverted."  This  theory 
gave  a  character  to  Baxter's  mind  and  to  Baxter's  preaching.  It 
is  probable  thai  it  was  the  very  characteristic  that  arrested  the 
attention  of  Archbishop  Usher,  who  suggested  to  him  his  adapta- 
tion to  write  works  of  this  description.  In  the  preface  he  gives 
a  detailed  account  of  Usher's  conversation  with  liim  on  the  import- 
ance of  producing  such  a  work.  The  work  was  not  commenced  tUl 
after  the  death  of  the  venerated  Archbishop,  and  Avas  published  on 
December  11,  1657.  It  is  introduced  by  a  very  serious  address 
"  to  all  unsanctified  persons  who  shall  read  this  book,  especially 
my  hearers  in  the  parish  of  Kidderminster."  Of  its  remarkable  and 
extensive  usefulness,  he  gives  the  following  accoimt  •-- 

"  God  hath  blessed  it  with  unexpected  success  beyond  all  the 
rest  that  I  have  written,  except  the  '  Saint's  Rest.'  In  a  Uttle 
more  than  a  year,  there  were  about  twenty  thousand  of  them  printed 
by  my  own  consent,  and  about  ten  thousand  since,  besides  many 
thousands  by  stolen  impressions,  Avhich  poor  men  stole  for  lucre's 
sake.  Through  God's  mercy,  I  have  had  information  of  almost 
whole  households  converted  by  this  small  book,  which  I  set  so  light 


Iviii 


BAXTERS  ■mEOLOGT. 


by :  and,  as  if  all  this  in  England,  Scotland,  and  Ireland,  were  not 
mercy  enough  to  me,  God  since  I  was  silenced,  hath  sent  it  over 
on  his  message  to  many  beyond  the  seas.  For  when  Mr  Elliot 
had  printed  all  the  Bible  in  the  Indian's  language,  he  next  trans- 
lated this  my  '  Call  to  the  Unconverted.'  *  *  *  Mr  Stoop,  the 
pastor  of  the  French  church  in  London,  being  driven  hence  by  the 
displeasure  of  his  superiors,  was.pleased  to  translate  it  into  elegant 
French,  and  print  it  in  a  very  curious  letter :  and  I  hope  it  will 
not  be  unprofitable  there,  nor  in  Germany,  where  it  is  printed  in 
Dutch." 

^ince  the  death  of  Baxter  it  has  been  translated  into  almost  all 
the  European  languages,  and  has  gone  through  very  numerous 
and  very  large  editions,  berth  in  England  and  in  America.  The 
instances  of  its  usefulness,  known  and  unknown,  are  a  number  which 
no  man  can  number. 

The  other  work  contained  in  this  volume  is  written  on  the  same 
theological  principles  as  the  Call  to  the  Unconverted,"  and  is  in- 
tituled, '*  Making  light  of  Christ."'  This  latter  work  is  the  sub- 
stance of  a  sermon  preached  at  St  Lawrence,  Jewry,  where  the  Rev. 
Mr  Vines  was  pastor.  The  brief  history  of  this  sermon  supphes 
an  index  to  tht  great  popularity  of  Baxter  as  a  preacher. 
When  he  had  to  preach  this  sermon  at  St  Lawrence,  Jewry,  he 
sent  word  to  ^klr  ^"ines  to  secure  seats  or  pe»vs  for  Lord  Brog- 
hill  and  the  Earl  of  Suffolk,  "  -with  whom  he  Avas  to  go  in  the 
coach.  "  Yet,"  he  says,  "  when  I  came,  the  crowd  had  so  little 
respect  to  persons,  that  they  (the  said  Lords)  were  fain  to  go  home 
again,  because  they  could  not  come  within  hearing.  The  old  Earl 
of  Warwick,  who  stood  in  the  lobby,  brought  me  home  again. 
And  ^Ir  Vines  himself  was  fain  to  get  up  into  the  pulpit,  and  sit 
behind  me,  and  I  stood  between  his  legs :  which  I  mention,  that 
the  reader  may  tmderstand  that  verse  in  my  poem  concerning  him, 
which  is  printed,  where  I  say,  that  '  at  once  one  pulpit  held  us 
both.'" 

The  full  title  of  the  sermon  is,  "  The  Causes  and  Danger  of 
slighting  Christ  and  his  Gospel :  or.  Eternal  Salvation  made  Light 
by  midtitudes  to  whom  it  is  freely  offered."  It  was  first  preached 
at  Kidderminster,  and  afterwards  in  London.  The  whole  discourse 
aboimds  with- solemn  and  stirring  passages.  To  his  readers  he  says 
in  the  preface — "  Should  you  but  seriously  read,  and  well  consider 
as  you  read,  tiU  your  heart  be  sensible  what  a  sin  it  is  to  make 
light  of  Christ  and  his  salvation,  and  till  the  Lord  that  bought  you 
be  advanced  in  the  esteem  and  affections  of  your  soul, — this  will 
fulhl  my  desires."  In  these  desires  the  writer  of  this  Essay,  and 
the  Editor  and  Publisher  of  these  Volumes  of  "  The  Puritan  Divines," 
sincerely  and  devoutly  join. 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION, 

TOO  OFT 

THE  ISSUE  OF  GOSPEL  INVITATIONS. 


"  How  shall  we  escape  if  we  neglect  so  great  salvation  T'—Heb.  ii.  34. 


TO  THE  READER. 


Reader, 

Being  called  on  in  London  to  preach,  when  I  had  no  time 
to  study,  I  -was  fain  to  preach  some  sermons  that  I  had 
preached  in  the  country  a  little  before.  This  was  one, 
which  I  preached  at  St  Laurence,  in  the  church  where  my 
reverend  and  faithful  brother  in  Christ,  IVIr  Richard  Vines, 
is  pastor :  when  1  came  home  I  was  followed  by  such  im- 
portunities by  letters  to  print  the  sermon,  that  I  have  yield- 
ed thereunto  ^hough  I  know  not  fully  the  ground  of  their  de- 
sires. Seein^rc  must  abroad,  will  the  Lord  but  bless  it  to  the 
cure  of  thy  contempt  of  Christ  and  grace,  how  comfortable 
may  the  occasion  prove  to  thee  and  me !  It  is  the  sHghting  of 
Christ  and  salvation,  that  undoes  the  world.  O  happy  man 
if  thou  escape  but  this  sin !  Thousands  do  spKt  their  souls 
on  this  rock  which  they  should  build  them  on.  Look  into 
the  world,  among  rich  and  poor,  high  and  low,  young  and 
old,  and  see  whether  it  appear  not  by  the  whole  scope  of 
their  conversations  that  they  set  more  by  something  else 
than  Christ  ?  And  for  all  the  proclamations  of  his  gi'ace  in 
the  gospel,  and  our  common  professing  ourselves  to  be  his 
disciples,  and  to  beHeve  the  glorious  things  that  he  hath 
promised  us  in  another  world,  whether  it  yet  appear  not  by 
the  deceitfulness  of  our  serrice,  by  our  heartless  endeavours 
to  obtain  his  kingdom,  avid  by  our  busy  and  dehghtful  fol- 
lowing of  the  world,  tha«fc  the  most  who  are  called  Christians 
do  yet  in  their  hearts  make  hght  of  Christ ;  and  if  so,  what 
wonder  if  they  perish  by  their  contempt  ?  Wilt  thou  but 
soberly  peruse  this  short  discom^se,  and  consider  well  as 
thou  readest  of  its  truth  and  weightj  tfll  thy  heart  be  sen- 


4 


TO  THE  READER. 


able  what  a  sin  it  is  to  make  light  of  Christ  and  thy  own 
salvation,  and  till  the  Lord  that  bought  thee  be  advanced 
in  the  estimation  and  affections  of  thy  soul,  thou  shalt  here- 
by rejoice,  and  fulfil  the  desires  of 

Thy  servant  in  the  faith. 


KICHARD  BAXTER 


MAKING  LIGHT  OF  CHRIST  AND  SALTATION, 


TOO  OFT 


THE  ISSUE  OF  GOSPEL  INVITATIONS. 


"  But  they  made  light  of  it."— Matt.  xxii.  5. 


The  blessed  Son  of  God,  that  thought  it  not  enough  to 
die  for  the  world,  but  would  himself  also  be  the  preacher  of 
grace  and  salvation,  doth  comprise  in  this  parable  the  sum 
of  his  gospel.  By  the  king  that  is  here  said  to  make  the 
marriage,  is  meant  God  the  Father,  that  sent  his  Son  into 
the  world  to  cleanse  them  from  their  sins,  and  espouse  them 
to  himself.  By  his  Son,  for  whom  the  marriage  is  made,  is 
meant  the  Lord  Jesus  Christ,  the  eternal  Son  of  God,  who 
took  to  his  Godhead  the  nature  of  man,  that  he  might  be 
capable  of  being  their  Redeemer  when  they  had  lost  themselves 
in  sin.  By  the  marriage  is  meant  the  conjunction  of  Christ 
to  the  soul  of  sinners,  when  he  giveth  up  himself  to  them  to 
be  their  Sa\'iour,  and  they  give  up  themselves  to  him  as  his 
redeemed  ones,  to  be  saved  and  ruled  by  him  ;  the  perfec- 
tion of  which  maniage  will  be  at  the  day  of  judgment,  when 
the  conjunction  between  the  whole  church  and  Christ  shall 
be  solemnized.  The  word  here  translated  marria(je^  rather 
signifieth  the  mamage-feast ;  and  the  meanmg  is,  that  the 
world  is  incited  by  the  gospel  to  come  in  and  partake  of 
Chiist  and  salvation,  which  comprehendeth  both  pardon, 
justification,  and  right  to  salvation,  and  all  other  pii\ileges 


6  aiAKES^G  LIGHT  OF  CKRIST  AND  SALVATION. 

of  the  members  of  Christ.  The  invitation  is  God's  offer  of 
Christ  and  salvation  in  the  gospel ;  the  servants  that  invito 
them  are  the  preachers  of  the  gospel,  who  are  sent  forth  by 
God  to  that  end ;  the  preparation  for  the  feast  there  men- 
tioned, is  the  sacrifice  of  Jesus  Christ,  and  the  enactmg  of  a 
law  of  grace,  and  opening  a  way  for  revolting  sinners  to  re- 
tm-n  to  God.  There  is  a  mention  of  sending  second  mes- 
sengers, because  God  useth  not  to  take  the  first  denial,  but 
to  exercise  his  patience  till  sinners  are  obstinate.  The  first 
persons  invited  are  the  Jews ;  upon  their  obstinate  refusal 
they  are  sentenced  to  punishment :  and  the  gentUes  are  in- 
\ited,  and  not  only  iiiA-ited,  but  by  powerful  preaching,  and 
miracles,  and  effectual  grace,  compelled ;  that  is,  infaUibly 
prevailed  vdih  to  come  in.  The  number  of  them  is  so  gi'eat 
that  the  house  is  fiUed  with  guests :  many  come  sincerely, 
not  only  looking  at  the  pleasm-e  of  the  feast,  that  is,  at  the 
pardon  of  sin,  and  deliverance  from  the  wrath  of  God,  but 
also  at  the  lionoiu*  of  the  marriage,  that  is,  of  the  Redeemer, 
and  then*  profession  by  giving  up  themselves  to  a  holy  con- 
versation :  but  some  come  in  only  for  the  feast,  that  is,  jus- 
tification by  Christ,  having  not  the  wedding-garment  of 
sound  resolution  for  obedience  in  their  life,  and  looking  only 
at  themselves  in  beHe^ing,  and  not  to  the  glory  of  their 
Redeemer ;  and  these  are  sentenced  to  everlasting  misery, 
and  speed  as  ill  as  those  that  came  not  in  at  all ;  seemg  a 
faith  that  will  not  work  is  but  like  that  of  the  devil ;  and 
they  that  look  to  be  pardoned  and  saved  by  it  are  mistaken, 
as  James  sheweth,  chap.  ii.  2-i. 

The  words  of  my  text  contain  a  nan-ation  of  the  ill  enter- 
tainment that  the  gospel  findeth  with  many  to  whom  it  is 
sent,  even  aff:er  a  fii-st  and  second  iuA-itation.  They  made 
light  of  it,  and  are  taken  up  Avith  other  thmgs.  Though  it 
be  the  Jews  that  were  first  guilty,  they  have  too  many  fol- 
lowers among  us  gentiles  to  this  day. 

The  DoCTiUNK  of  the  Passage. — For  all  the  Avonderful 
love  and  mercy  that  God  hath  manifested  in  girijig  his  Son 
to  be  the  Redeemer  of  the  Avorld,  and  which  the  Son  hath 
maniiested  in  redeeming  them  by  liis  blood  ;  for  all  his  full 


.AIAKLN-G  LIGHT  OF  CHRIST  AND  SALVATION.  7 

prepanition  by  being  a  sufficient  sacrifice  for  the  sins  of  all ; 
for  all  his  personal  excellencies,  and  that  full  and  glorious 
salvation  that  he  hath  procui-ed ;  and  for  all  his  free  offers 
of  these,  and  frequent  and  earnest  in^'itation  of  sinners  ;  yet 
many  do  make  light  of  all  this,  and  prefer  their  worldly 
enjo}Tnents  before  it.  The  ordinary  treatment  of  all  these 
offers,  im-itations,  and  bi-.nefits,  is  by  coritempt. 

Xot  that  all  do  :"0,  or  that  aU  continue  to  do  so,  who 
were  once  guilty  of  it ;  for  God  hath  his  chosen  whom  he 
vnR  compel  to  come  in.  But  till  the  Spirit  of  grace  over- 
power the  dead  and  obstinate  hearts  of  men,  they  hear  the 
gospel  as  a  common  stoiy,  and  the  great  matters  contained 
in  it  go  not  to  the  heart. 

The  method  m  which  I  shall  handle  this  doctrine  is  this. 

I.  I  shall  shew  you  what  it  is  that  men  make  light  of. 

II.  "\Miat  this  sin  of  making  light  of  it  is. 
in.  The  cause  of  the  sin, 

rV.  The  use  of  the  doctrine. 

I.  The  thing  that  carnal  hearers  make  light  of  is, 

1.  The  doctiine  of  the  gospel  itself,  which  they  hear  re- 
gardlessly.  2.  The  benefits  offered  them  therein :  which 
are,  1.  Christ  himself.     2.  The  benefits  which  he  giveth. 

Concerning  Christ  hmiself,  the  gospel,  1.  Declareth  his 
person  and  nature,  and  the  great  things  that  he  hath  done 
and  suffered  for  man  ;  his  redeeming  him  from  the  wath 
of  God  by  his  blood,  and  procurmg  a  grant  of  salvation 
with  himself.  Furthermore,  the  same  gospel  makcth  an 
offer  of  Christ  to  smuers,  that  if  they  ^vill  accept  hmi  on 
his  easy  and  reasonable  terms,  he  will  be  then-  SaA-iour,  the 
Physician  of  theii'  souls,  theii*  Husband,  and  then-  Head. 

2.  The  benefits  that  he  offereth  them  ai-e  these.  1.  That 
with  these  blessed  relations  to  him,  himself  and  mterest  in 
him,  they  shall  have  the  pardon  of  all  their  sins  past,  and 
be  saved  fi'om  God's  wrath,  and  be  set  m  a  sm-e  way  of 
obtauiing  a  pardon  for  all  the  sins  that  they  shall  commit 
hereafter,  so  they  do  but  obey  sincerely,  and  turn  not  again 
to  the  rebellion  of  thefr  unregeneracy.  2.  They  shall  have 
the  Spii'it  to  become  then*  Guide  and  Sanctifier,  and  to  dwell 


8  MAKIKG  LIGHT  OF  CHRIST  AND  SALVATION. 

in  their  souls,  and  help  them  against  their  enemies,  and  con- 
form them  more  and  more  to  his  image,  and  heal  their  dis- 
eases, and  bring  them  back  to  God.  3.  They  shaU  have 
right  to  everlasting  glory  when  this  life  is  ended,  and  shall 
be  raised  up  thereto  at  the  last ;  besides  many  excellent 
pri\-ileges  in  the  "way,  in  means,  preservation,  and  pro\'ision, 
and  the  foretaste  of  what  they  shall  enjoy  hereafter :  j\ll 
these  benefits  the  gospel  ofiereth  to  them  that  -will  have 
Christ  on  his  reasonable  terms.  The  sum  of  all  is  in  1  John  v. 
11,  12,  "  This  is  the  record,  that  God  hath  given  us  eternal 
life,  and  this  life  is  in  his  Son  :  he  that  hath  the  Son  hath 
life,  and  he  that  hath  not  the  Son  hath  not  life." 

n.  "\Miat  this  sin  of  the  making  Hght  of  the  gospel  is. 
1.  To  make  light  of  the  gospel  is  to  take  no  great  heed  to 
what  is  spoken,  as  if  it  were  not  a  certain  truth,  or  else 
were  a  matter  that  little  concerned  them ;  or  as  if  God  had 
not  written  these  things  for  them.  2.  When  the  gospel 
doth  not  affect  men,  or  go  to  their  hearts ;  but  though  they 
seem  to  attend  to  what  is  said,  yet  men  are  not  awakened 
by  it  from  their  security,  nor  doth  it  work  in  any  measure 
such  holy  passion  in  their  souLs,  as  matters  of  such  everlast- 
ing consequence  should  do :  this  is  making  light  of  the 
gospel  of  salvation.  When  we  tell  men  what  Chi-ist  hath 
done  and  suffered  for  their  souls,  and  it  scarce  moveth 
them :  we  tell  them  of  keen  and  cutting  truths,  but  nothing 
will  pierce  them :  we  can  make  them  hear,  but  we  cannot 
make  them  feel ;  our  words  take  up  in  the  porch  of  their 
ears  and  fancies,  but  wiU  not  enter  into  the  inward  parts  ; 
as  if  we  spake  to  men  that  had  no  hearts  or  feeling :  this  is 
a  making  light  of  Christ  and  salvation.  Acts  xx^-iii.  26, 
27,  "  Hearing  ye  shall  hear,  and  shall  not  understand ; 
seeing  ye  shall  see,  and  shall  not  perceive.  For  the  heart 
of  this  people  is  waxed  gross,  and  their  ears  are  dull  of 
heanng,  and  their  eyes  have  they  closed,"  &c. 

3.  When  men  have  no  high  estimation  of  Christ  and 
salvation,  but  whatsoever  they  may  say  with  their  tongues, 
or  di-eamingly  and  speculatively  believe,  yet  in  their  serious 
and  practical  thoughts  they  have  a  higher  estimation  of  the 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  9 

matters  of  this  world,  than  they  have  of  Christ,  and  the 
salvation  that  he  hath  purchased  ;  this  is  a  making  light  of 
him.  When  men  account  the  doctrine  of  Christ  to  be  but 
a  matter  of  words  and  names,  as  Gallio  (Acts  xviii.  4),  or 
as  Festus  (Acts  xxv.  19),  a  superstitious  matter  about  one 
Jesus  who  was  dead,  and  Paul  saith  is  alive  ;  or  ask  the 
preachers  of  the  gospel,  as  the  Athenians,  "  "What  Avill  this 
X  babbler,  say  ?  "  Acts  xvii.  1 8  :  this  is  contempt  of  Christ. 

4.  When  men  are  informed  of  the  truths  of  the  gospel, 
and  on  what  terms  Christ  and  his  benefits  may  be  had,  and 
how  it  is  the  will  of  God  that  they  should  believe  and  ac- 
cept the  offer ;  and  that  he  commandeth  to  do  it  upon  pain 
of  damnation  ;  and  yet  men  will  not  consent,  unless  they 
could  have  Christ  on  terms  of  their  own  :  they  "svill  not  part 
with  their  worldly  contents,  nor  lay  doAvn  their  pleasures, 
and  profits,  and  honour  at  his  feet,  as  being  content  to 
take  so  much  of  them  only  as  he  will  give  them  back,  and  as 
is  consistent  with  his  will  and  interest,  but  think  it  is  a  hard 
saying,  that  they  must  forsake  all  in  resolution  for  Chiist : 
this  is  a  making  light  of  him  and  their  salvation.  When 
men  might  have  part  in  him  and  all  his  benefits  if  they 
would,  and  they  will  not,  unless  they  may  keep  the  world 
too  ;  and  are  resolved  to  please  their  flesh,  whatever  comes 
of  it ;  this  is  a  high  contempt  of  Christ  and  everlasting  life. 
In  Matt,  x'iii.  21  ;  Luke  xviii.  23,  you  may  find  examples 

*  of  such  as  I  here  describe. 

5.  When  men  will  promise  fair,  and  profess  their  willing- 
ness to  have  Christ  on  his  terms,  and  to  forsake  all  for  him, 
but  yet  do  stick  to  the  world  and  their  sinful  courses  ;  and 
when  it  comes  to  practice,  Avill  not  be  removed  by  all  that 
Christ  hath  done  and  said ;  this  is  making  light  of  Christ 
and  salvation,  Jer.  xlii.  5,  compared  with  xliii.  2. 

III.  The  causes  of  this  sin  are  the  next  thing  to  be  in- 
quired after.  It  may  seem  a  wonder  that  ever  men,  that 
have  the  use  of  their  reason,  should  be  so  sottish  as  to  make 
light  of  matters  of  such  consequence.    But  the  cause  is, 

1.  Some  men  understand  not  the  very  sense  of  the  words 
of  the  gospel  when  they  hear  them  ;  and  how  can  they 


10  MAKING  LIGHT  OF  CHRIST  AXD  SALVATION. 

be  taken  with  that  which  they  understand  not  ?  Though 
we  speak  to  them  in  plain  EngUsh,  and  study  to  speak  it  as 
plain  as  we  can,  yet  people  have  so  estranged  themselves 
from  God,  and  the  matters  of  their  own  happiness,  that  they 
know  not  what  we  say,  as  if  we  spoke  in -another  language, 
and  as  if  they  were  under  that  judgment,  Isa.  xxviii.  11, 
"  With  stammering  lips,  and  with  another  tongue,  will  he 
speak  to  this  people." 

2.  Some  that  do  understand  the  words  that  we  speak, 
yet  because  they  are  carnal,  understand  not  the  matter. 
"  For  the  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God,  neither  can  he  know  them,  because  they  are  spui- 
tually  discerned,"  1  Cor.  ii.  14:.  They  an*,  eaithJy,  and 
these  things  are  heavenly,  John  iii.  12.  These  things  of 
the  Spu'it  are  not  well  kno^vn  by  bare  hearsay,  but  by  spu-i- 
tual  taste,  which  none  have  but  those  that  are  taught  by  the 
Holy  Ghost  (1  Cor.  ii.  12),  that  we  may  know  the  things 
that  are  given  us  of  God. 

3.  A  carnal  man  apprehendeth  not  a  suitableness  in  these 
spii'itual  and  heavenly  things  to  his  mind,  and  therefore  he 
se+5  l^g^it  b /  them,  auu  hmn  no  uuiid  of  them.  When  von 
tell  him  ui*  eveilustllig  j;ior)  ,  lic  ueaieKii  jkj  jl  tas  u  «»ei« 
persuading  him  to  go  play  vntii  the  sun :  tiiey  are  matters 
of  another  Avorld,  and  out  of  liis  element ;  and  therefore  he 
hath  no  more  delight  in  them  than  a  fish  would  have  to  be 
in  the  fau-est  meadow,  or  than  a  s"v\4ne  hath  in  a  jewel,  or  a 
dog  in  a  piece  of  gold :  they  may  be  good  to  others,  but  he 
cannot  apprehend  them  as  suitable  to  him,  because  he  hath 
a  nature  that  is  otherwise  inclined :  he  savoureth  not  the 
things  of  the  Spnit,  Rom.  ^^ii.  5 

4.  The  main  cause  of  the  slighting  of  Christ  and  salva- 
tion is,  a  secret  root  of  unbehef  in  men's  hearts.  Whatso- 
ever they  may  pretend,  they  do  not  soundly  and  thoroughly 
believe  the  word  of  God :  they  are  taught  in  general  to  say 
the  gospel  is  true  ;  but  they  never  saw  the  e-vidence  of  its 
truth  so  far,  as  thoroughly  to  persuade  them  of  it ;  nor  have 
they  got  their  souls  settled  on  the  infaUibUity  of  God's  tes- 
timony, nor  considered  of  the  truth  of  the  particular  doc- 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  1 1 

trines  revealed  in  the  Scripture,  so  far  as  soundly  to  believe 
them.  Oh  did  you  all  but  soundly  believe  the  words  of  this 
gospel,  of  the  evil  of  sin,  of  the  need  of  Christ,  and  what  he 
hath  done  for  you,  and  what  you  must  be  and  do  if  ever 
you  will  be  saved  by  him ;  and  what  will  become  of  you  for 
ever  if  you  do  it  not ;  I  dare  say  it  would  cure  the  con- 
tempt of  Christ,  and  you  would  not  make  so  Hglit  of  the 
matters  of  your  salvation.  But  men  do  not  believe  while 
they  say  they  do,  and  would  face  us  down  that  they  do,  and 
verily  think  that  they  do  themselves.  There  is  a  root  of 
bitterness,  and  an  evil  heart  of  unbelief,  that  make  them 
depart  from  the  living  God,  Heb.  ii.  12  ;  iv.  1,  2,  6.  Tell 
any  man  in  this  congregation  that  he  shall  have  a  gift  of 
ten  thousand  pounds,  if  he  will  but  go  to  London  for  it ;  if 
he  believe  you,  he  will  go  ;  but  if  he  believe  not,  he  will 
not ;  and  if  he  will  not  go,  you  may  fee  sure  he  beheveth 
not,  supposing  that  he  is  able.  I  know  a  slight  beUef  may 
stand  with  a  wicked  life ;  such  as  men  have  of  the  truth  of 
a  prognostication,  it  may  be  true,  and  it  may  be  false  ;  but 
a  true  and  sound  belief  is  not  consistent  with  so  gi*eat  ne- 
glect of  the  things  that  are  beheved. 

6.  Christ  and  salvation  are  made  light  of  by  the  world, 
because  of  their  desperate  hardness  of  heart.  The  heart  is 
hard  naturally,  and  by  custom  in  sinning  made  more  hard, 
especially  by  long  abuse  of  mercy,  and  neglect  of  the  means 
of  grace,  and  resisting  the  Spirit  of  God.  Hence  it  is  that 
men  are  turned  into  such  stones  :  and  till  God  cure  them  of 
the  stone  of  the  heart,  no  wonder  if  they  feel  not  what  they 
know,  or  regard  not  what  we  say,  but  make  light  of  all : 
it  is  hard  preaching  a  stone  into  tears,  or  making  a  rock  to 
tremble.  You  may  stand  over  a  dead  body  long  enough, 
and  say  to  it,  O  thou  carcass,  when  thou  hast  lain  rotting 
and  mouldered  to  dust  till  the  resun-ection,  God  Avill  then 
call  thee  to  account  for  thy  sin,  and  cast  thee  mto  everlast- 
ing fii-e,  before  you  can  make  it  feel  what  we  say,  or  fear 
the  misery  that  is  never  so  truly  threatened  :  Avhen  men's 
hearts  are  like  the  highway  that  is  trodden  to  hardness  by 
long  custom  in  sinning,  or  like  the  clay  that  is  hardened  to 


12  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

a  stone  by  the  heat  of  those  mercies  that  should  have  melted 
them  into  repentance  ;  when  they  have  consciences  seared 
with  a  hot  iron,  as  the  apostle  speaks  (1  Tim.  iv.  2),  no 
wonder  then  if  they  be  past  feeling,  and  working  all  miclean- 
ness  with  greediness  do  make  light  of  Christ  and  everlasting 
glory.  Oh  that  this  were  not  the  case  of  too  many  of  our 
hearers !  Had  we  but  living  souls  to  speak  to,  they  would 
hear,  and  feel,  and  not  make  hght  of  what  we  say.  I  know 
they  are  naturally  alive,  but  they  are  spiritually  dead,  as 
Scripture  witnesseth,  Eph.  ii.  3.  Oh  if  there  were  but 
one  spark  of  the  life  of  gi'ace  in  them,  the  doctrine  ot 
salvation  by  Jesus  Christ  would  appear  to  them  to  be  the 
weightiest  business  in  the  world  !  Oh  how  confident  should 
I  be,  methinks,  to  prevail  with  men,  and  to  take  them  off 
this  world,  and  bring  them  to  mind  the*matters  of  another 
world,  if  I  spake  but  to  men  that  had  life,  and  sense,  and 
reason !  But  when  we  speak  to  blocks  and  dead  men,  how 
should  we  be  regarded  ?  Oh  how  sad  a  case  are  these  souls 
in,  that  are  fallen  under  this  fearful  judgment  of  spiritual 
madness  and  deadness !  to  have  a  blind  mind,  and  a  hard 
heart,  to  be  sottish  and  senseless  (Mark  iv.  12  ;  John  xii. 
40),  lest  they  should  be  converted,  and  their  sin  should  be 
forgiven  them. 

6.  Christ  and  salvation  are  made  hght  of  by  the  world, 
because  they  are  wholly  enslaved  to  their  sense,  and  taken 
up  with  lower  things  :  the  matters  of  another  world  are  out 
of  sight,  and  so  far  fi'om  their  senses,  that  they  cannot  re- 
gard them  ;  but  present  things  afe  nearer  them,  in  their 
eyes,  and  in  their  hands.  There  must  be  a  li\ing  faith  to 
prevail  over  sense,  before  men  can  be  so  taken  with  things 
that  are  not  seen,  though  they  have  the  word  of  God  for 
their  security,  as  to  neglect  and  let  go  things  that  are  still 
before  their  eyes.  Sense  works  with  great  advantage,  and 
therefore  doth  much  in  resisting  faith  where  it  is  ;  no  won- 
der then  if  it  carry  all  before  it,  where  there  is  no  true 
and  lively  faith  to  resist,  and  to  lead  the  soul  to  liigher 
things.  This  cause  of  making  hght  of  Christ  and  salvation 
is  expressed  here  in  my  text :  one  went  to  his  farm,  and 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION  13 

another  to  his  merchandise  :  men  have  houses  and  lands  to 
look  after  ;  they  have  wife  and  children  to  mind  ;  they  have 
their  body  and  outward  estate  to  regard ;  therefore  they 
forget  that  they  have  a  God,  a  Redeemer,  a  soul  to  mind : 
these  matters  of  the  world  are  still  with  them.  They  see 
these,  but  they  see  not  God,  nor  Christ,  nor  their  souls, 
nor  everlasting  glory.  These  things  are  near  at  hand,  and 
therefore  work  naturally,  and  so  work  forcibly;  but  the 
others  are  thought  on  as  a  great  way  off,  and  therefore  too 
distant  to  work  on  their  affections,  or  be  at  the  present  so 
much  regarded  by  them.  Their  body  hath  life  and  sense, 
therefore  if  they  want  meat,  or  drink,  or  clothes,  will  feel 
their  want,  and  tell  them  of  it,  and  give  them  no  rest  till 
their  wants  be  supplied,  and  therefore  they  cannot  make 
light  of  theii-  bodily  necessities  ;  but  their  souls  in  spiritual 
respects  are  dead,  and  therefore  feel  not  their  wants,  but 
will  let  them  alone  in  their  greatest  necessities  ;  and  be  as 
quiet  when  they  are  starved  and  languishing  to  destruction, 
as  if  all  were  well,  and  nothing  ailed  them.  And  here- 
upon poor  people  are  wholly  taken  up  in  providing  for  the 
body,  as  if  they  had  nothing  else  to  mind.  They  have  their 
trades  and  callings  to  follow,  and  so  much  to  do  from  morn- 
ing to  night,  that  they  can  find  no  time  for  matters  of  salva- 
tion :  Christ  would  teach  them,  but  they  have  no  leisure  to 
hoar  him  :  the  Bible  is  before  them,  but  they  cannot  have 
time  to  read  it ;  a  minister  is  in  the  town  with  them,  but 
they  cannot  have  time  to  go  to  enquire  of  him  what  they 
should  do  to  be  saved  :  and  when  they  do  hear,  their  hearts 
are  so  full  of  the  world,  and  carried  away  with  these  lower 
matters,  that  they  cannot  mind  the  things  which  they  hear. 
They  are  so  full  of  the  thoughts,  and  desires,  and  cares  of 
this  world,  that  there  is  no  room  to  pour  into  them  the 
water  of  life.  The  cares  of  the  world  do  choke  the  word, 
and  make  it  become  unfruitful,  Matt.  xiii.  32.  Men  cannot 
serve  two  masters,  God  and  mammon  ;  but  they  will  lean 
to  the  one,  and  despise  the  other,  Matt.  vi.  24.  He  that 
loveth  the  world,  the  love  of  the  Father  is  not  in  him,  1 
John  ii.  15,  16.    Men  cannot  choose  but  set  light  by  Christ 


14  MAKING  LIGHT  OF  CHRIST  AXD  SALVATION. 

and  salvation,  while  they  set  so  much  by  any  thing  on 
earth.  It  is  that  which  is  highly  esteemed  among  men  that 
is  abominable  in  the  sight  of  God,  Luke  x\d.  15.  Oh,  this 
is  the  ruin  of  many  thousand  souls !  It  would  grieve  the 
heart  of  any  honest  Christian  to  see  how  eagerly  this  vain 
world  is  followed  every  where,  and  how  little  men  set  by 
Chi'ist  and  the  world  to  come ;  to  compare  the  care  that 
men  have  for  the  world,  ydih  the  care  of  their  souls ;  and 
the  time  that  they  lay  out  on  the  world,  -vvith  that  time  they 
lay  out  for  their  salvation  :  to  see  how  the  world  fills  their 
mouths,  their  hands,  their  houses,  their  hearts,  and  Christ 
hath  little  more  than  a  bare  title :  to  come  into  their  com- 
pany, and  hear  no  discourse  but  of  the  world  ;  to  come  in- 
to their  houses,  and  hear  and  see  nothing  but  for  the  world, 
as  if  this  world  would  last  for  ever,  or  would  purchase  them 
another.  When  I  ask  sometimes  the  ministers  of  the  gospel 
how  their  labours  succeed,  they  tell  me.  People  continue 
still  the  same,  and  give  up  themselves  wholly  to  the  world  ; 
so  that  they  mind  not  what  ministers  say  to  them,  nor  will 
give  any  full  entertainment  to  the  word,  and  all  because  of 
the  deluding  world  :  and  O  that  too  many  ministers  them- 
selves did  not  make  light  of  that  Christ  whom  they  preach, 
being  drawn  away  vnth.  the  love  of  this  world  !  In  a  word, 
men  of  a  worldly  disposition  do  judge  of  things  according  to 
worldly  advantages,  therefore  Christ  is  sUghted ;  "  He  is 
despised  and  rejected  of  men,  they  hide  their  faces  from 
him,  and  esteem  him  not,  as  seeing  no  beauty  or  comeliness 
in  him,  that  they  should  desire  him,"  Isa.  liii.  3. 

7.  Christ  and  salvation  are  made  light  of,  because  men 
do  not  soberly  consider  of  the  truth  and  weight  of  these  ne- 
cessary things.  They  suffer  not  their  minds  so  long  to 
dwell  upon  them,  till  they  procure  a  due  esteem,  and  deeply 
affect  their  heart ;  did  they  beheve  them  and  not  consider 
of  them,  how  should  they  work  !  Oh  when  men  have  rea- 
son given  them  to  think  and  consider  of  the  tilings  that  most 
concern  them,  and  yet  they  xaH  not  use  it,  this  causeth  their 
contempt. 

8.  Christ  and  salvation  are  made  light  of,  because  men 


MAKIXG  LIGHT  OF  CHRIST  AND  SALVATION.  1 5 

were  never  sensible  of  tlieir  sin  and  misery,  and  extreme 
necessity  of  Christ  and  liis  salvation  ;  their  eyes  were  never 
opened  to  see  themselves  as  they  are ;  nor  their  hearts 
soundly  humbled  in  the  sense  of  then-  condition  :  if  this  were 
done,  they  would  soon  be  brought  to  value  a  Saviour :  a 
truly  broken  heart  can  no  more  make  light  of  Christ  and 
salvation,  than  a  hungry  man  of  his  food,  or  a  sick  man  of 
the  means  that  would  give  him  ease  ;  but  till  then  our  words 
cannot  have  access  to  their  hearts :  while  sin  and  misery  arc 
made  light  of,  Christ  and  salvation  will  be  made  light  of ; 
but  Avhen  these  are  perceived  an  intolerable  burden,  then 
nothing  will  serve  the  turn  but  Christ.  Till  men  be  truly 
humbled,  they  can  venture  Christ  and  salvation  for  a  lust, 
for  a  little  worldly  gain,  even  for  less  than  nothing :  but 
when  God  hath  illuminated  them,  and  broken  their  hearts, 
then  they  would  give  a  world  for  a  Christ ;  then  they  must 
have  Chiist  or  they  die ;  all  things  then  are  loss  and  dung 
to  them  in  regard  of  the  excellent  knowledge  of  Christ, 
Phil.  iii.  8.  When  they  are  once  pricked  in  their  hearts 
for  sin  and  misery,  then  they  cry  out,  "  Men  and  brethren, 
what  shall  we  do?"  Acts  ii.  37.  A^Tien  they  are  awakened 
by  God's  judgments,  as  the  poor  jailer,  then  they  cry  out, 
"  Sirs,  what  shall  I  do  to  be  saved?"  Acts  xvi.  30.  This 
is  the  reason  why  God  will  bring  men  so  low  by  humilia- 
tion, before  he  brings  them  to  salvation. 

9.  Men  take  occasion  to  make  light  of  Christ  by  tlie 
commonness  of  the  gospel ;  because  they  do  hear  of  it  every 
day,  the  fi'cquency  is  an  occasion  to  dull  their  affections  ;  I 
say,  an  occasion,  for  it  is  no  just  cause.  Were  it  a  rarity 
it  might  take  more  with  them ;  but  now,  if  they  hear  a  mi- 
nister preach  nothing  but  these  sa^•ing  truths,  they  say,  We 
have  these  every  day :  they  maka  not  light  of  their  bread  or 
di-ink,  their  health  or  life,  because  they  possess  them  every 
day ;  they  make  not  light  of  the  sun  because  it  shineth 
every  day ;  at  least  they  should  not,  for  the  mercy  is  the 
greater  ;  but  Christ  and  salvation  are  made  light  of  because 
they  hear  of  them  often  ;  this  is,  say  they,  a  good,  plain, 
dry  sermon.    Pearls  are  trod  into  the  dii-t  Vhere  they  are 


16  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

common  :  ttey  loathe  this  dry  manna :  "  The  full  soul 
loathes  the  honey-comb  ;  but  to  the  hungry  every  bitter 
thing  is  sweet,"  Prov.  xxvii.  7. 

10.  Christ  and  salvation  are  made  light  of,  because  of 
this  disjunctive  presumption ;  either  that  he  is  sure  enough 
theirs  already,  and  God  that  is  so  merciful,  and  Christ  that 
hath  suflfered  so  much  for  them,  is  surely  resolved  to  save 
them,  or  else  it  may  easily  be  obtained  at  any  time,  if  it  be 
not  yet  so.  A  conceited  faciHty  to  have  a  part  in  Christ 
and  salvation  at  any  time  doth  occasion  men  to  make  light 
of  them.  It  is  true,  that  grace  is  free,  and  the  offer  is  uni- 
versal, according  to  the  extent  of  the  preaching  of  the 
gospel ;  and  it  is  true,  that  men  may  have  Christ  when  they 
will ;  that  is,  when  they  are  willing  to  have  him  on  his 
terms  ;  but  he  that  hath  promised  thee  Christ  if  thou  be 
willing,  hath  not  promised  to  make  thee  willing  :  and  if  thou 
art  not  willing  now,  how  canst  thou  think  thou  shalt  be 
A\illing  hereafter  ?  If  thou  canst  make  thine  own  heart  will- 
ing, why  is  it  not  done  now  ?  Can  you  do  it  better  when 
sin  hath  more  hardened  it,  and  God  may  have  given  thee 
over  to  thyself?  O  sinners !  you  might  do  much,  though 
you  are  not  able  of  yourselves  to  come  in,  if  you  would  now 
subject  yourselves  to  the  working  of  the  Spirit,  and  set  in 
while  the  gales  of  grace  continue.  But  did  you  know  Avhat 
a  hard  and  impossible  thing  it  is  to  be  so  much  as  willing 
to  have  Christ  and  grace,  when  the  heart  is  given  over  to 
itself,  and  the  Spirit  hath  withdrawn  its  former  iuA-itations, 
you  would  not  be  so  confident  of  your  own  strength  to  be- 
lieve and  repent ;  nor  would  you  make  light  of  Christ  upon 
such  foolish  confidence.  If  indeed  it  be  so  easy  a  matter 
as  you  imagine,  for  a  sinner  to  beheve  and  repent  at  any 
time,  how  comes  it  to  pass  that  it  is  done  by  so  few ;  but 
most  of  the  world  do  perish  in  then-  impenitency  when  they 
have  all  the  helps  and  means  that  we  can  afford  them?  It 
is  true,  the  thing  is  very  reasonable  and  easy  in  itself  to  a 
pure  nature  ;  but  while  man  is  blind  and  dead,  these  things 
are  in  a  sort  impossible  to  him,  which  are  never  so  easy  to 
others.    It  is  Ae  easiest  and  sweetest  life  in  the  world  to  a 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  1  7 

gracious  soul  to  live  in  the  love  of  God,  and  tlie  delightful 
thoughts  of  the  life  to  come,  where  all  their  hope  and  hap- 
piness Heth :  but  to  a  worldly,  carnal  heart,  it  is  as  easy  to 
remove  a  mountain  as  to  brmg  them  to  this.  HowcA^er, 
these  men  are  their  own  condemnors ;  for  if  they  think  it  so 
easy  a  matter  to  repent  and  believe,  and  so  to  have  Christ, 
and  right  to  salvation,  then  have  they  no  excuse  for  neglect- 
ing this  which  they  thought  so  easy.  O  wretched,  impeni- 
tent soul !  what  mean  you  to  say  when  God  shall  ask  you, 
Why  did  you  not  repent  and  love  your  Redeemer  above  the 
world,  when  you  thought  it  so  easy  that  you  could  do  it  at 
any  time  ? 

IV.  Use  1 .  AVe  come  noAv  to  the  application  :  and  hence 
you  may  be  informed  of  the  blindness  and  folly  of  all  camal 
men.  How  contemptible  are  theu"  judgments  that  think 
Christ  and  salvation  contemptible !  And  how  little  reason 
there  is  why  any  should  be  moved  by  them,  or  discouraged 
by  any  of  their  scorns  or  contradictions  ! 

How  shall  we  sooner  know  a  man  to  be  a  fool,  than  if 
he  know  no  difference  between  dung  and  gold?  Is  there 
such  a  thing  as  madness  in  the  world,  if  that  man  be  not 
mad  that  sets  light  by  Christ,  and  his  o^vn  salvation,  while 
lie  daily  toils  for  the  dung  of  the  earth  ?  And  yet  what 
pity  is  it  to  see  that  a  company  of  poor,  ignorant  souls  will 
be  ashamed  of  godliness,  if  such  men  as  these  do  but  deride 
them !  or  will  think  hardly  of  a  holy  life,  if  such  as  these 
do  speak  against  it !  Hearers,  if  you  sec  any  set  light  by 
Christ  and  salvation,  do  you  set  light  by  that  man's  wit, 
and  by  his  words,  and  hear  the  reproaches  of  a  holy  life  as 
you  would  hear  the  words  of  a  madman,  not  with  regard, 
but  with  a  compassion  of  his  miser}-. 

Use  2.  What  wonder  if  we  and  our  preaching  be  de- 
spised, and  the  best  ministers  complain  of  ill  success,  when 
the  ministry  of  the  apostles  themselves  did  succeed  no,  bet- 
ter? AATiat  wonder  if,  for  all  that  we  can  say  or  do,  our 
hearers  still  set  light  by  Chiist  and  their  OAvn  salvation, 
when  the  apostles'  hearers  did  the  same?  They  that  did 
feecond  their  doctrine  by  miracles,  if  any  men  could  ha,ve 

B 


18  MAEXNG  LIGHT  OF  CHRIST  AND  SALVATION. 

shaken  and  torn  in  pieces  the  hearts  of  sinners,  they  could 
hare  done  it ;  if  any  could  have  laid  them  at  their  feet,  and 
made  them  all  cr^-  out  as  some,  "  What  shall  we  do  ?  "  it 
■would  have  been  they.  Tou  may  see  then  that  it  is  not 
merely  for  want  of  good  preachers  that  men  make  light  of 
Christ  and  salvation.  The  first  news  of  such  a  thing  as  the 
pai'don  of  sin,  and  the  hopes  of  glor\-,  and  the  danger  of 
everlasting  misery,  would  turn  the  hearts  of  men  within 
them,  if  they  were  as  tractable  in  spiritual  matters  as  m 
temporal :  but,  alas,  it  is  far  otherwise.  It  must  not  seem 
any  strange  thing,  nor  must  it  too  much  discourage  the 
preachers  of  the  gospel,  if,  when  they  have  said  all  that  they 
can  devise  to  say,  to  win  the  hearts  of  men  to  Chi-ist,  the 
most  do  still  shght  him ;  and  while  they  bow  the  knee  to 
him,  and  honom'  him  with  then*  hps,  do  yet  set  so  light  by 
him  in  their  hearts,  as  to  prefer  every  fleshly  pleasing  or 
commodity  before  him.  It  will  be  thus  with  many :  let  us 
be  glad  that  it  is  not  thus  with  all. 

Use  3.  But  for  closer  apphcation,  seeing  this  is  the  great 
condemning  sin,  before  we  inquire  after  it  into  the  hearts  of 
om-  hearers,  it  beseems  us  to  begin  at  home,  and  see  that 
we,  who  are  preachers  of  the  gospel,  be  not  guilty  of  it  our- 
selves. The  Lord  forbid  that  they  that  have  imdertaken 
the  sacred  office  of  revealing  the  exceUenciesof  Chiist  to  the 
world,  should  make  Hght  of  him  themselves,  and  shght  that 
salvation  which  they  do  daily  preach.  The  Lord  knows  we 
are  all  of  us  so  low  in  om*  estimation  of  Christ,  and  do  this 
great  work  so  neghgently,  that  we  have  cause  to  be  ashameil 
of  our  best  sermons  ;  but  should  this  sin  prevail  in  us,  we 
were  the  most  miserable  of  aU  men.  Brethren,  I  love  not 
censoriousness ;  yet  dare  not  beli*iend  so  Aole  a  sin  m  myself  or 
others,  under  pretence  of  avoiding  it :  especially  when  there 
is  so  gi'eat  necessity  that  it  should  be  healed  first  in  them 
that  make  it  their  work  to  heal  it  in  othere.  Oh  tliat  there 
were  no  cause  to  complain  that  Christ  and  salvation  are 
made  hght  of  by  the  preachers  of  it !  But,  1 .  Do  not  the 
negligent  studies  of  some  speak  it  out?  2.  Doth  not  their 
dead  and  drowsy  preaching  declare  it  ?    Do  not  they  make 


MAKING  LIGHT  OF- CHRIST  AND  SALVATION.  19 

light  of  the  doctrine  they  preach,  that  do  it  as  if  they  were 
half  asleep,  and  feel  not  Avhat  they  speak  themselves  *? 

3.  Doth  not  the  carelessness  of  some  men's  pnvate  en- 
dcavom-s  discover  it?  AVhat  do  they  for  souls?  How 
slightly  do  they  reprove  sin !  How  Httle  do  they  when 
they  are  out  of  the  pulpit  for  the  sa\'ing  of  men's  souls  ! 

4.  Doth  not  the  continued  neglect  of  those  things  wherein 
the  interest  of  Christ  consisteth  discover  it?  1.  The 
church's  purity  and  reformation.     2.  Its  imity. 

5.  Do  not  the  covetous  and  worldly  Hves  of  too  many 
discover  it,  losing  advantages  for  men's  soids  for  a  little  gain 
to  themselves  ?  And  most  of  this  is  because  men  are  preacli- 
ers  before  they  are  Christians,  and  tell  men  of  that  which 
they  never  felt  themselves.  Of  all  men  on  earth  there  are 
few  that  are  in  so  sad  a  condition  as  such  ministers  :  and  if, 
indeed,  they  do  bcheve  that  Scripture  which  they  jDreach, 
methmks  it  should  be  temble  to  them  m  then-  studying 
and  preachmg  it. 

•  Use  4.  Beloved  hearers,  the  office  that  God  hath  called 
us  to,  is  by  declaring  the  glorj'  of  his  grace,  to  help  under 
Christ  to  the  saving  of  men's  souls.  I  hope  you  think  not 
that  I  come  hither  to-day  on  any  other  errand.  The  Lord 
loiows  I  had  not  set  a  foot  out  of  doors  but  in  hope  to  suc- 
ceed in  this  work  for  your  souls.  I  have  considered,  and 
often  considered,  what  is  the  matter  that  so  many  thousands 
should  perish  when  God  hath  done  so  much  for  then'  salva- 
tion ;  and  I  find  this  that  is  mentioned  m  my  text  is  the 
cause.  It  is  one  of  the  wonders  of  the  world,  that  when 
God  hath  so  loved  the  world  as  to  send  his  Son,  and  Christ 
hath  made  a  satisfaction  by  his  death  suflicient  for  them  all, 
and  offereth  the  benefits  of  it  so  freely  to  them,  even  with- 
out money  or  price,  that  yet  the  most  of  the  world  should 
perish ;  yea,  the  most  of  those  that  are  thus  called  by  his 
word !  ^Vhy,  here  is  the  reason,  when  Christ  hath  done 
all  this,  men  make  fight  of  it.  God  hath  shcAved  that  he  is 
not  unwilling ;  and  Christ  hath  shewed  that  he  is  not  un- 
willing that  men  should  be  restored  to  God's  favour  and 
be  saved  ;  but  men  are  actually  imwilhng  themselves.  God 


20  1SL\KING  LIGHT  OF  CHRIST  -\ND  S-\LVATION. 

takes  not  pleasure  in  the  death  of  sinners,  but  rather  that 
they  retui'n  and  live,  Ezek.  xxxiii.  1 1 .  But  men  take  such 
pleasure  in  sin,  that  they  will  die  before  they  -will  return. 
The  Lord  Jesus  -was  content  to  be  their  Physician,  and  hath 
provided  them  a  sufficient  plaster  of  his  own  blood :  but  if 
men  make  light  of  it,  and  will  not  apply  it,  what  wonder  if 
they  perish  after  all?  This  Scripture  giveth  us  the  reason 
of  their  perdition.  This,  sad  experience  tells  us,  the  most  of 
the  world  is  guilty  of  It  is  a  most  lamentable  thing  to  see 
how  most  men  do  spend  their  care,  their  time,  their  pains, 
for  knowTi  vanities,  while  God  and  glorv*  are  cast  aside  ; 
that  he  who  is  aU  should  seem  to  them  as  nothing,  and  that 
which  is  nothing  should  seem  to  them  as  good  as  all ;  that 
God  should  set  mankind  in  such  a  race  where  heaven  or  hell 
is  their  certain  end,  and  that  they  should  sit  down,  and 
loiter,  or  run  after  the  childish  toys  of  the  world,  and  so 
much  forget  the  prize  that  they  should  run  for.  Were  it 
but  possible  for  one  of  us  to  see  the  whole  of  this  business 
as  the  all-seeing  God  doth  ;  to  see  at  one  riew  both  heaven* 
and  heU,  which  men  are  so  near ;  and  see  what  most  men 
in  the  world  are  minding,  and  what  they  are  doing  every- 
day, it  would  be  the  saddest  sight  that  could  be  imagined. 
Oh  how  should  we  marvel  at  theu-  madness,  and  lament 
their  self-delusion  !  Oh  poor  distracted  world  !  what  is  it 
you  rim  after  ?  and  what  is  it  that  you  neglect  ?  If  God 
had  never  told  them  what  they  were  sent  into  the  world  to 
do,  or  whither  they  were  going,  or  what  was  before  them 
in  another  world,  then  they  had  been  excusable  ;  but  he 
hath  told  them  over  and  over,  tUl  they  were  wear}-  of  it. 
Had  he  left  it  doubtful,  there  had  been  some  excuse ;  but 
it  is  his  sealed  word,  and  they  profess  to  believe  it,  and 
would  take  it  ill  of  us  if  we  should  question  whether  they 
do  believe  it  or  not. 

Beloved,  I  come  not  to  accuse  any  of  you  particularly  of 
this  Clime ;  but  seeing  it  is  the  commonest  cause  of  men's 
dest]*uction,  I  suppose  you  will  judge  it  the  fittest  matter  for 
our  inquirv-.  and  deserving  om*  greatest  care  for  the  cure. 
To  which  end  I  shall,  1.  Endeavour  the  conviction  of  the 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION-  21 

guilty.  2.  Shall  give  them  such  considerations  as  may 
tend  to  humble  and  reform  them.  3.  I  shall  conclude 
with  such  direction  as  may  help  them  that  are  willing  to 
escape  the  destroying  power  of  this  sin.  And  for  the  first, 
consider, 

1.  It  is  the  case  of  most  sinners  to  think  themselves 
freest  from  those  sins  that  they  are  most  enslaved  to ;  and  one 
reason  why  we  cannot  reform  them,  is  because  we  cannot 
convince  them  of  their  guilt.  It  is  the  nature  of  sin  so  far 
to  blind  and  befool  the  sinner,  that  he  knoweth  not  what 
he  doth,  but  thinketh  he  is  free  from  it  when  it  reigneth 
in  him,  or  when  he  is  committing  it :  it  bringeth  men  to  be 
so  much  unacquainted  with  themselves,  that  they  know  not 
what  they  think,  or  what  they  mean  and  intend,  nor  what 
they  love  or  hate,  much  less  what  they  are  habituated  and 
disposed  to.  They  are  alive  to  sin,  and  dead  to  all  the 
reason,  consideration,  and  resolution  that  should  recover 
them,  as  if  it  were  only  by  their  sinning  that  we  must  know 
they  are  alive.  May  I  hope  that  you  that  hear  me  to-day 
are  but  willing  to  know  the  truth  of  your  case,  and  then  I 
shall  be  encouraged  to  proceed  to  an  inquiry.  God  will 
judge  impartially ;  why  should  not  we  do  so  ?  Let  me, 
therefore,  by  these  following  questions,  try  whether  none  of 
you  are  slighters  of  Christ  and  your  own  salvation.  And 
follow  me,  I  beseech  you,  by  putting  them  close  to  yovir 
own  hearts,  and  faithfully  answering  them, 

1.  Things  that  men  highly  value  a\tJ1  be  remembered, 
they  will  be  matter  of  their  freest  and  sweetest  thoughts. 
This  is  a  known  case. 

Do  not  those  then  make  light  of  Christ  and  salvation  that 
think  of  them  so  seldom  and  coldly  in  comparison  of  other 
things  ?  Follow  thy  o^vn  heart,  man,  and  observe  what  it 
daily  runneth  after ;  and  then  judge  whether  it  make  not 
light  of  Christ. 

AVe  cannot  persuade  men  to  one  hour's  sober  considera- 
tion what  they  should  do  for  an  interest  in  Christ,  or  in 
thankfulness  for  his  love,  and  yet  they  will  not  believe  that 
they  make  light  of  him. 


22  ^lAKESTG  LIGHT  OF  CHRIST  AND  SALVATION. 

2.  Tilings  that  we  hlglilv  value  will  be  matter  of  our  dis- 
course ;  the  judgment  and  heart  mil  conmiand  the  tongue. 
Freely  and  dehghtfully  will  our  speech  run  after  them. 
This  also  is  a  known  case. 

Do  not  those  then  make  light  of  Christ  and  salvation, 
that  shun  the  mention  of  his  name,  unless  it  be  in  a  vain  or 
sinM  use?  Those  that  love  not  the  company  where 
Christ  and  salvation  is  much  talked  of,  but  think  it  trouble- 
some, precise  discom'se  :  that  had  rather  hear  some  merr}- 
jests,  or  idle  tales,  or  talk  of  their  riches  or  business  in  the 
world.  AMien  you  may  follow  them  fi-om  morning  to  night, 
and  scarce  have  a  savoury  word  of  Christ ;  but  perhaps 
some  slight  and  weary  mention  of  him  sometimes;  judge 
whether  these  make  not  light  of  Christ  and  salvation.  Hoav 
seriously  do  they  talk  of  the  world  (Psal.  cxliv.  8,  11)  and 
speak  vanity !  but  how  heartlessly  do  they  make  mention  of 
Christ  and  salvation  ! 

3.  The  thmgs  that  we  highly  value  we  would  secure  the 
possession  of,  and  therefore  would  take  any  convenient 
course  to  have  all  doubts  and  fears  about  them  well  resol- 
ved. Do  not  those  men  then  make  light  of  Christ  and  sal- 
vation that  have  hved  twenty  or  thu-ty  years  in  uncertainty 
whether  they  have  any  part  in  these  or  not,  and  yet  never 
seek  out  for  the  right  resolution  of  theu*  doubts?  Are  all 
that  hear  me  this  day  certain  they  shall  be  saved  ?  Oh 
that  they  were  !  Oh,  had  yon  not  made  light  of  salvation, 
you  could  not  so  easily  bear  such  doubtings  of  it ;  you  could 
not  rest  till  you  had  made  it  sure,  or  done  yom*  best  to 
make  it  sure.  Have  you  nobody,  to  inquire  of,  that  might 
help  you  in  such  a  work  ?  Why,  you  have  ministers  that 
are  purposely  appointed  to  that  office.  Have  you  gone  to 
them,  and  told  them  the  doubtfulness  of  your  case,  and 
asked  their  help  in  the  judging  of  your  condition  ?  Alas, 
ministers  may  sit  in  their  studies  fi'om  one  year  to  another, 
before  ten  persons  among  a  thousand  will  come  to  them 
on  such  an  errand  !  Do  not  these  make  hght  of  Christ 
and  salvation  ?  When  the  gospel  pierceth  the  heart  indeed, 
they  cry  out,  "  Men  and  brethi*en,  what  shall  we  do  to  be 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  23 

saved?"  Acts  xvi.  30.  Trembling  and  astonished,  Paul 
cries  out,  "  Lord,  what  wilt  thou  have  me  to  do  ?"  Acts 
ix.  6.  And  so  did  the  convinced  Jews  to  Peter,  Acts  ii. 
37.    But  when  hear  we  such  questions? 

4.  The  things  that  we  value  do  deeply  affect  us,  and  some 
motions  will  be  in  the  heart  according  to  om-  estimation  of 
them.  O  sirs,  if  men  made  not  light  of  these  things,  what 
working  would  there  be  in  the  hearts  of  all  our  hearers  ! 
"\^^lat  strange  affections  would  it  raise  in  them  to  hear  of 
the  matters  of  the  world  to  come !  How  would  their  hearts 
melt  before  the  power  of  the  gospel !  What  sorrow  would 
be  TVTOught  in  the  discovery  of  thcu'  sins  !  What  astonish- 
ment at  the  consideration  of  then'  misery  !  ^^^hat  unspeak- 
able joy  at  the  glad  tidings  of  salvation  by  the  blood  of 
Christ !  TVHiat  resolution  would  be  raised  in  them  upon  the 
discovery  of  their  duty  !  Oh  what  hearers  should  we  have, 
if  it  were  not  for  this  sin  !  TVhereas  now  we  are  hker  to 
weary  them,  or  preach  them  asleep  vnth  matters  of  this  un- 
speakable moment.  We  talk  to  them  of  Christ  and  salva- 
tion till  we  make  their  heads  ache  :  little  Avould  one  think 
by  their  careless  carriage  that  they  heard  and  regarded  what 
we  said,  or  thought  we  spoke  at  all  to  them. 

5.  Our  estimation  of  things  ^vill  be  seen  in  the  diligence 
of  our  endeavom's.  Tliat  which  we  highliest  value,  we  shall 
think  no  pains  too  gi'eat  to  obtain.  Do  not  those  men  then 
make  light  of  Christ  and  salvation,  that  think  all  too  much 
that  they  do  for  them;  that  murmur  at  his  service,  and 
think  it  too  gTievous  for  them  to  endure  ?  that  ask  of  his 
service  as  Judas  of  the  ointment,  "Wliat  need  this  waste  ? 
Cannot  men  be  saved  -without  so  much  ado  ?  This  is  more 
ado  than  needs.  For  the  world  they  will  labour  all  the 
day,  and  all  theu'  lives  ;  but  for  Christ  and  salvation  they 
are  afraid  of  doing  too  much.  Let  us  preach  to  them  as 
long  as  we  will,  we  cannot  bring  them  to  relish  or  resolve 
upon  a  life  of  holiness.  Follow  them  to  their  houses,  atid 
you  shall  not  hear  them  read  a  chapter,  nor  call  upon  God 
with  their  families  once  a  day  :  nor  ^vill  they  allow  him  that 
one  day  in  seven  which  he  hath  separated  to  his  service. 


24  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

'But  pleasure,  or  worldly  business,  or  idleness,  must  have  a 
part.  And  many  of  them  are  so  far  hardened  as  to  reproach 
them  that  ^vill  not  be  as  mad  as  themselves.  And  is  not 
Christ  worth  the  seeking  ?  Is  not  everlasting  salvation 
worth  more  than  all  this  ?  Doth  not  that  soul  make  light 
of  all  these,  that  thinks  his  case  more  worth  than  they  ? 
Let  but  common  sense  judge. 

6.  That  which  we  most  highly  value,  we  think  we  cannot 
buy  too  dear  :  Christ  and  salvation  are  freely  given,  and 
yet  the  most  of  men  go  without  them,  because  they  cannot 
enjoy  the  world  and  them  together.  They  are  called  but 
to  part  with  that  which  would  liinder  them  fi-om  Christ,  and 
they  will  not  do  it.  They  are  called  but  to  give  God  liis 
own,  and  to  resign  all  to  his  will,  and  let  go  the  profits  and 
pleasures  of  this  world,  when  they  must  let  go  either  Christ 
or  them,  and  they  will  not.  They  think  this  too  dear  a 
bargain,  and  say  they  cannot  spare  these  things  :  they 
must  hold  their  credit  with  men ;  they  must  look  to  their 
estates  :  how  shall  they  live  else  ?  They  must  have  their 
pleasure,  whatsoever  becomes  of  Christ  and  salvation  :  as  if 
they  could  live  Avithout  Christ  better  than  without  these  :  as 
if  they  were  afraid  of  being  losers  by  Christ,  or  could  make 
a  saving  match  by  losing  their  souls  to  gain  the  world. 
Christ  hath  told  us  over  and  over,  that  if  we  will  not  for- 
sake all  for  him  we  cannot  be  his  disciples,  Matt.  x.  Far 
are  these  men  from  forsaking  all,  and  yet  will  needs  think 
that  they  are  his  disciples  indeed. 

7.  That  which  men  highly  esteem,  they  would  help  their 
friends  to  as  well  as  themselves.  Do  not  those  men  make 
light  of  Christ  and  salvation,  that  can  take  so  much  care 
to  leave  their  children  portions  in  the  world,  and  do  so  little 
to  help  them  to  heaven  ?  that  provide  outward  neces- 
saries so  carefully  for  their  families,  but  do  so  little  to 
the  saving  of  their  souls?  Their  neglected  children  and 
friends  will  witness,  that  either  Christ,  or  their  children's 
souls,  or  both,  were  made  light  of 

8.  That  which  men  highly  esteem,  they  will  so  diligently 
seek  after,  that  you  may  see  it  in  the  success,  if  it  be  a 


MAKING  LIGHT  OF"  CHRIST  AND  SALVATION.  25 

matter  within  their  reach.  You  may  see  how  many  make 
light  of  Christ,  by  the  little  knowledge  they  have  of  him, 
and  the  little  communion  with  him,  and  communication 
fi'om  him ;  and  the  little,  yea,  none  of  his  special  gi'ace  in 
them.  Alas  !  how  many  ministers  can  speak  it  to  the  sor- 
row of  their  hearts,  that  many  of  their  people  know  almost 
nothing  of  Christ,  though  they  hear  of  him  daily !  Nor 
know  they  what  they  must  do  to  be  saved :  if  we  ask  them 
an  account  of  these  things,  they  answer  as  if  they  under- 
stood not  what  we  say  to  them,  and  tell  us  they  are  no 
scholars,  and  therefore  think  they  are  excusable  for  their 
ignorance.  Oh  if  these  men  had  not  made  light  of  Christ 
and  their  salvation,  but  had  bestowed  but  half  as  much  pains 
to  know  and  enjoy  him  as  they  have  done  to  understand 
the  matters  of  their  trades  and  callings  in  the  world,  they 
would  not  have  been  so  ignorant  as  they  are  :  they  make 
light  of  these  things,  iind  therefore  will  not  be  at  the  pains 
to  study  or  learn  them.  "NMien  men  that  can  learn  the 
hardest  trade  in  a  few  years,  have  not  learned  a  catechism, 
nor  how  to  understand  their  creed,  under  twenty  or  thirty 
years'  preaching,  nor  can  abide  to  be  questioned  about  such 
things  ;  doth  not  this  shew  that  they  have  slighted  them  in 
their  hearts  ?  How  will  these  dcspisers  of  Christ  and  sal- 
vation be  able  one  day  to  look  him  in  the  face,  and  to  give 
an  account  of  these  neglects  ? 

Thus  much  I  have  spoken  in  order  to  your  conviction. 
Do  not  some  of  your  consciences  by  this  time  smite  you, 
and  say,  I  am  the  man  that  have  made  light  of  my  salva- 
tion ?  If  they  do  not,  it  is  because  you  make  light  of  it 
stUl,  for  all  that  is  said  to  you.  But  because,  if  it  be  the 
will  of  the  Lord,  I  would  fain  have  this  damning  distemper 
cured,  and  am  loth  to  leave  you  in  such  a  desperal^e  condi- 
tion, if  I  knew  how  to  remedy  it,  I  will  give  you  some  con- 
siderations, which  may  move  you,  if  )  0u  be  men  of  reason 
and  understanding,  to  look  better  about  you  ;  and  I  be- 
seech you  to  weigh  them,  a)id  make  use  of  them  as  we  go, 
and  lay  open  your  hearts  to  the  work  of  grace,  and  sadly 


26  MAKING  LIGHT  OF  CHEIST  AND  SALVATION. 

bethink  you  what  a  case  you  are  in,  if  you  prove  such  as 
make  hght  of  Christ. 

Consider,  1.  Thou  makest  light  of  him  that  made  not 
light  of  thee  wjio  didst  deserve  it.  Thou  wast  worthy  of  no- 
thing but  contempt.  As  a  man,  what  art  thou  but  a  worm 
to  God  ?  As  a  sinner,  thou  art  far  \\icr  than  a  toad :  yet 
Christ  was  so  far  from  making  light  of  thee  and  thy  happi- 
ness, that  he  came  down  mto  the  flesh,  and  Hved  a  life  of 
sulfeiing,  and  offered  himself  a  sacrifice  to  the  justice  which 
thou  hadst  provoked,  that  thy  miserable  soid  might  have  a 
remedy.  It  is  no  less  than  mu'acles  of  love  and  mercy,  that 
he  hath  shewed  to  us  :  and  yet  shall  we  shght  them  after  all  ? 

Angels  admire  them,  whom  they  less  concern  (1  Pet.  i. 
12),  and  shall  redeemed  smners  make  hght  of  them? 
What  barbarous,  yea,  deAilish,  yea,  worse  than  devihsh  m- 
gTatitude  is  this !  The  devils  never  had  a  savioiu'  offered 
them,  but  thou  hast,  and  dost  thou  yet  make  light  of  Him  ? 

2.  Consider,  the  work  of  man's  salvation  by  Jesus 
Christ  is  the  master-piece  of  all  the  works  of  God,  wherein 
he  would  have  his  love  and  mercy  to  be  magnified.  As  the 
creation  declareth  his  goodness  and  power,  so  doth  redemp- 
tion his  goodness  and  mercy ;  he  hath  contrived  the  very 
frame  of  his  worship  so,  that  it  shall  much  consist  in  the 
magnifsing  of  this  work  ;  and  after  all  this,  will  you  make 
light  of  it?  "  His  name  is  AVonderful,"  Isa.  ix.  6.  "  He 
did  the  work  that  none  could  do,"  John  xv.  2-i.  Greater 
love  could  none  shew  than  his,"  John  xv.  13.  How  great 
was  the  evil  and  misery  that  he  dehvered  us  from  !  the  good 
prociu'ed  for  us  !  All  are  wonders,  fi'om  his  bu*th  to  his  ascen- 
sion ;**fi'om  our  new  birth  to  our  gloiification,  all  are  won- 
ders of  matchless  mercy — and  yet  do  you  make  hght  of 
them  ? 

3 .  You  make  hght  of  matters  of  greatest  excellency  and 
moment  in  the  world :  you  know  not  what  it  is  that  you 
slight :  had  you  well  known,  you  could  not  have  done  it. 
As  Christ  said  to  the  woman  of  Samiuia  (John  iv.  10), 
Hadst  thou  known  who  it  is  that  speakcst  to  thee,  thou 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  27 

wouldst  have  asked  of  him  the  waters  of  hfe:  had  they 
knowni  they  would  not  have  crucified  the  Lord  of  glory,  1 
Cor.  ii.  8.  So  had  you  known  what  Christ  is,  you  would 
not  have  made  hght  of  him ;  had  you  been  one  day  in 
heaven,  and  but  seen  what  they  possess,  and  seen  also  what 
miserable  souls  must  endure  tliat  are  shut  out,  you  would 
never  sure  have  made  so  light  of  Christ  again. 

O  sirs,  it  is  no  trifles  or  jesting  matters  that  the  gospel 
speaks  of  I  must  needs  profess  to  you,  that  when  I  have 
the  most  serious  thoughts  of  these  things  myself,  I  am  ready 
to  marvel  that  such  amazing  matters  do  not  overwhelm  the 
souls  of  men  ;  that  the  greatness  of  the  subject  doth  not  so 
overmatch  our  understandings  and  affections,  as  even  to 
drive  men  beside  themselves,  but  that  God  hath  always 
somewhat  allayed  it  by  the  distance  :  much  more  that  men 
should  be  so  blockish  as  to  make  light  of  them.  O  Lord, 
that  men  did  but  know  what  everlasting  glon,-  and  ever- 
lasting torments  are  :  would  they  then  hear  us  as  they  do  ? 
would  they  read  and  think  of  these  things  as  they  do? 
I  profess  I  have  been  ready  to  wonder,  when  I  have  heard 
such  weighty  things  delivered,  how  people  can  forbear  cry- 
ing out  in  the  congregation  ;  much  more  how  they  can  rest 
till  they  have  gone  to  their  ministers,  and  learned  what  they 
should  do  to  be  saved,  that  this  great  business  might  be  put 
out  of  doubt.  Oh  that  heaven  and  hell  should  work  no 
more  on  men !  Oh  that  everlastingness  should  work  no 
more !  Oh  how  can  you  forbear  when  you  are  alone  to 
think  vnth  yourselves  what  it  is  to  be  everlastingly  in  joy  or 
in  torment !  I  wonder  that  such  thoughts  do  not  break  yoiu- 
sleep  ;  and  that  they  come  not  in  your  mind  when  you  are 
about  your  labour  !  I  wonder  how  you  can  almost  do  any 
thing  else  !  how  you  can  have  any  quietness  in  your  minds ! 
how  you  can  eat,  or  drink,  or  rest,  till  you  have  got  some 
oTound  of  everlasting  consolations  !  Is  that  a  man  or  a  corpse 
that  is  not  affected  with  matters  of  tliis  moment  ?  that  can 
be  readier  to  sleep  than  to  tremble  when  he  heareth  how  he 
must  stand  at  the  bar  of  God  ?  Is  that  a  man  or  a  clod  of 
clay  that  ch\  rise  and  lie  down  without  being  deeply 


28  MAKING  LIGHT  OF  CHRIST  AND  SALVATION'. 

affected  with  his  everlasting  estate?  that  can  follow  his 
worldly  business,  and  make  nothing  of  the  great  business  of 
salvation  or  damnation  ;  and  that  when  they  know  it  is 
hard  at  hand  !  Truly,  sirs,  when  I  think  of  the  weight  of  the 
matter,  I  wonder  at  the  \eT\  best  of  God's  saints  upon 
earth  that  they  are  no  better,  and  do  no  more  in  so  weighty 
a  case.  I  wonder  at  those  whom  the  world  accounteth  more 
holy  than  needs,  and  scorns  for  making  too  much  ado,  that 
they  can  put  off  Chiist  and  their  souls  Avith  so  Httle  ;  that 
they  pour  not  out  their  souls  in  ever}-  supplication  ;  that 
they  are  not  more  taken  up  with  God ;  that  their  thoughts 
be  not  more  serious  in  preparation  for  their  accoimt.  I 
wonder  that  they  be  not  a  hundred  times  more  strict  in 
their  lives,  and  more  laborious  and  unwearied  in  striving  for 
the  crown,  than  they  are.  And  for  myself,  as  I  am  ashamed 
of  my  dull  and  cai-eless  heart,  and  of  my  slow  and  impro- 
fitable  coiurse  of  life ;  so  the  Lord  knows  I  am  ashamed  of 
every  sermon  that  I  preach  :  when  I  think  what  I  have  been 
speaking  of.  and  who  sent  me,  and  what  men's  salvation  or 
damnation  is  so  much  concerned  in  it,  I  am  ready  to  tremble, 
lest  God  should  judge  me  as  a  shghter  of  his  truth,  and  the 
souls  of  men,  and  lest  in  the  best  sermon  I  should  be  guilty 
of  their  blood.  Methinks  we  should  not  speak  a  word  to 
men  in  matters  of  such  consequence  -without  tears,  or  the 
greatest  eaniestness  that  possibly  we  can  :  were  not  we  too 
much  guilty  of  the  sin  wliieh  we  reprove,  it  would  be  so. 
AMiether  we  are  alone,  or  in  company,  methinks  oiu*  end, 
and  such  an  end,  should  still  be  in  oiu*  mind,  and  as  beforc 
our  eyes ;  and  we  should  sooner  forget  any  tlung,  and  set 
li^ht  bv  anv  thinjr,  or  bv  all  things,  than  bv  this. 

Consider,  4.  AMio  is  it  that  sends  this  weighty  message 
to  you  ■?  Is  it  not  God  himself  y  Shall  the  God  of  heaven 
speak,  and  men  make  light  of  it  ?  You  would  not  slight  the 
voice  of  an  angel,  or  a  prince. 

5.  Whose  salvation  is  it  that  you  make  light  of?  Is  it 
not  your  own  ?  Are  you  no  more  near  or  dear  to  your- 
selves than  to  make  hght  of  yoiu-  own  happiness  or  miseri-  ? 
Why,  sirs,  do  }  ou  not  care  whether  you  be  saved  or  dunmed? 


MAKING  LIGHT  OF  CHRIST  AXD  SALVATION.  29 

is  self-love  lost  ?  are  you  turned  your  ovm.  enemies  ?  As  he 
that  slighteth  his  meat  doth  slight  liis  life  ;  so  if  you  slight 
Christ,  whatsoever  you  may  think,  you  will  find  it  was  your 
own  salvation  that  you  slighted.  Hear  what  he  saith,  "  All 
they  that  hate  me  love  death,"  Prov.  viii.  36. 

6.  Your  sin  is  greater,  in  that  you  profess  to  beheve  the 
gospel  which  you  make  so  light  of.  For  a  professed  mfidel 
to  do  it  that  believes  not  that  ever  Christ  died,  or  rose 
again  ;  or  doth  not  believe  that  there  is  a  heaven  or  hell ; 
this  were  no  such  marvel :  but  for  you  that  make  it  your 
creed,  and  your  yery  reHgion,  and  call  yourselves  Christians, 
and  have  been  baptized  into  tliis  faith,  and  seemed  to  stand 
to  it,  this  is  the  wonder,  and  hath  no  excuse.  What !  be- 
lieve that  you  shall  Hve  in  endless  joy  or  torment,  and  yet 
make  no  more  of  it  to  escape  torment,  and  obtain  that  joy ! 
What !  believe  that  God  will  shortly  judge  you,  and  yet 
make  no  more  preparation  for  it !  Either  say  plainly,  I  am 
no  Christian,  I  do  not  believe  these  wonderful  things,  I  will 
believe  nothing  but  what  I  see  ;  or  else  let  your  hearts  be 
affected  with  your  belief,  and  live  as  you  say  you  do  believe. 
What  do  you  think  when  you  repeat  the  creed,  and  men- 
tion Christ's  judgment  and  everlasting  life  ? 

7,  AVhat  are  these  things  you  set  so  much  by,  as  to  pre- 
fer them  before  Christ  and  the  saving  of  your  souls  ?  Have 
you  found  a  better  fi-iend,  a  greater  and  surer  happiness 
than  this  ?  Good  Lord !  what  dung  is  it  that  men  make  so 
much  of,  while  they  set  so  hght  by  everlasting  glory  !  "What 
toys  are  they  that  they  are  daily  taken  up  with,  while  mat- 
ters of  life  and  death  are  neglected !  Why,  sirs,  if  you  had 
every  one  a  kingdom  in  your  hopes,  what  were  it  in  com- 
parison of  the  everlasting  kingdom  ?  I  cannot  but  look 
upon  all  the  glorj'  and  dignity  of  this  world,  lands  and  lord- 
ships, cro-vvns  and  kingdoms,  even  as  on  some  brain-sick, 
beggarly  fellow,  that  borroweth  fine  clothes,  and  plays  the 
part  of  a  king  or  a  lord  for  an  hour  on  a  stage,  and  then 
comes  down,  and  the  sport  is  ended,  and  they  are  beggai's 
again.  Were  it  not  for  God's  interest  in  the  authority  of 
magistrates,  or  for  the  service  they  might  do  bim,  I  should 


30  MAKING  -LIGHT  OF  CHRIST  AND  SALVATION. 

judge  no  better  of  tliem.  For  as  to  their  own  glory,  it  is 
but  a  smoke :  ■what  matter  is  it  whether  you  Uve  poor  or 
rich,  unless  it  were  a  greater  matter  to  die  rich  than  it  is  1" 
You  know  well  enough  that  death  levels  all.  AMiat  matter 
is  it  at  judgment,  whether  you  be  to  answer  for  the  life  of  a 
rich  man  or  a  poor  man  ?  Is  Dives  then  any  better  than 
Lazarus  ?  O  that  men  knew  what  a  poor  decei^■ing  shadow 
they  grasp  at,  while  they  let  go  the  everlasting  substance ! 
The  strongest,  and  richest,  and  most  voluptuous  sinners,  do 
but  lay  in  fuel  for  their  soitows,  while  they  tlmik  they  ai-e 
gatheiing  together  a  treasm-e.  Alas  !  they  ai'e  asleep,  and 
dream  that  they  are  happy ;  but  when  they  awake,  what  a 
change  will  they  find  !  Their  crown  is  made  of  thorns  :  their 
pleasm'e  hath  such  a  sting  as  will  stick  in  the  heart  through 
all  'eternity,  except  unfeigned  repentance  do  prevent  it, 
O  how  sadly  will  these  wretches  be  cominced  ere  long, 
what  a  foolish  bargain  they  made  in  selHng  Christ  and  their 
salvation  for  these  tiifles  !  Let  your  fiu-ms  and  merchandise 
then  save  you  if  they  can  ;  and  do  that  for  you  that  Christ 
would  have  done.  Cry  then  to  thy  Baal  to  save  thee  !  Oh 
what  thoughts  have  drunkards  and  adulterei^s,  &c.  of  Clu-ist, 
that  will  not  part  with  the  basest  lust  for  him !  "  For  a 
piece  of  bread,''  saith  Solomon,  such  men  do  transgress," 
Prov.  xxviii.  11. 

8.  To  set  so  Hght  by  Christ  and  salvation,  is  a  certain 
mai'k  that  thou  hast  no  part  in  them,  and  it'  thou  so  con- 
tmue,  that  Chi-ist  will  set  as  light  by  thee  :  "  Those  that 
honour  him  he  will  honom',  and  those  that  despise  him  shall 
be  lightly  esteemed,"  1  Sam.  ii.  30.  Thou  Avilt  feel  one 
day  that  thou  canst  not  live  -srithout  him  ;  thou  wUt  confess 
then  thy  need  of  him ;  and  then  thou  mayest  go  look  for  a 
sariour  where  thou  wilt ;  for  he  will  be  no  saviour  for  thee 
hereafter,  that  wouldst  not  value  him,  and  submit  to  him 
here.  Then  who  will  prove  the  loser  by  thy  contempt? 
O  what  a  tlung  will  it  be  for  a  poor  miserable  soul  to  cry 
to  Christ  for  help  in  the  day  of  extremity,  and  to  hear  so 
sad  an  answer  as  this !  Thou  didst  set  hght  bv  me  and  my 
law  in  the  day  of  thy  prosperity,  and  I  vail  now  set  as  Hght 


MAKING  LIGHT  OF  CHRIST  .A>sD  SALVATION.  31 

by  thee  in  thy  adversity.  Eead  Prov.  i.  24,  to  the  end. 
Tliou  that,  as  Esau,  didst  sell  thy  birthright  for  a  mess  of 
pottage,  shalt  then  find  no  place  for  repentance,  though  thou 
seek  it  with  tears,  Heb.  xii.  17.  Do  you  think  that  Christ 
shed  his  blood  to  save  them  that  continue  to  make  light  of 
it  ?  and  to  save  them  that  value  a  cup  of  diiok  or  a  lust  be- 
fore his  salvation  ?  I  tell  you,  sirs,  though  you  set  so  hght 
by  Chiist  and  salvation,  God  doth  not  so  :  he  will  not  give 
them  on  such  terms  as  these :  he  valueth  the  blood  of  his 
Son,  and  the  everlasting  glory ;  and  he  will  make  you  value 
them  if  ever  you  have  them.  Xay,  this  will  be  thy  con- 
demnation, and  leaveth  no  remedy.  AH  the  world  cannot 
save  him  that  sets  light  by  Cluist,  Heb.  ii.  3  ;  Luke  xiv. 
24.  None  of  them  shall  taste  of  his  supper.  Matt.  x.  37. 
Nor  can  you  blame  him  to  deny  you  what  you  made  hght 
of  yourselves.  Can  you  find  fault  if  you  miss  of  the  salva- 
tion which  you  slighted  ? 

9.  The  time  is  near  when  Christ  and  salvation  will  not 
be  made  Hght  of  as  now  they  are.  When  God  hath  shaken 
those  careless  souls  out  of  their  bodies,  and  you  must  an- 
swer for  all  your  sins  in  your  own  name  ;  oh  then  what 
would  you  give  for  a  saviour  !  When  a  thousand  bills 
shall  be  brought  in  against  you,  and  none  to  reheve  you  ; 
then  jovL  will  consider.  Oh  !  Christ  would  now  have  stood 
between  me  and  the  wrath  of  God  :  had  I  not  despised  him, 
he  would  have  answered  all.  When  you  see  the  world  hath 
left  you,  and  your  companions  m  sin  have  deceived  them- 
selves and  you,  and  aU  your  merry  days  are  gone;  then 
what  would  you  give  for  that  Chi'ist  and  salvation  that  now 
you  accoimt  not  worth  your  laboiu* !  Do  you  think  when 
you  see  the  judgment  set,  and  you  are  doomed  to  everlast- 
ing perdition  for  yom*  wickedness,  that  you  should  then 
make  as  light  of  Christ  as  now  ?  Why  will  you  not  judge 
now  as  you  know  you  shall  judge  then  ?  'N^'ill  he  then  be 
worth  ten  thousand  worlds  ?  and  is  he  not  now  worth  your 
highest  estimation  and  dearest  afiection  ? 

10.  God  -vNill  not  only  deny  thee  that  salvation  thou 
madest  light  of,  but  he  will  take  fi:om  thee  all  that  which 


32  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

thou  (lidst  value  before  it :  he  that  most  highly  esteems 
Christ  shall  have  him,  and  the  creatures  so  far  as  they  are 
good  here,  and  liim  without  the  creature  hereafter,  because 
the  creature  is  not  useful ;  and  he  that  sets  more  by  the 
creature  than  by  Christy  shall  have  some  of  the  creature 
■without  Christ  here,  and  neither  Christ  nor  it  hereafter. 

So  much  of  these  considerations,  which  may  shew  the  true 
face  of  this  heinous  sin. 

"SVhat  think  you  now,  friends,  of  this  business  ?  Do  you 
not  see  by  this  time  what  a  case  that  soul  is  in  that  maketh 
light  of  Christ  and  salvation  ?  "What  need  then  is  there 
that  you  should  take  heed  lest  this  should  prove  your  own 
case  !  The  Lord  knows  it  is  too  common  a  case.  A^^^oever 
is  found  guilty  at  the  last  of  this  sin,  it  were  better  for  that 
man  he  had  never  been  born.  It  were  better  for  him  he 
had  been  a  Turk  or  Indian,  that  never  had  heard  the  name 
of  a  Saviour,  and  that  never  had  salvation  offered  to  him  : 
for  such  men  "  have  no  cloak  for  their  sin,"  John  xv.  22. 
Besides  all  the  rest  of  their  sins,  they  have  this  killing  sin 
to  answer  for,  which  wiU  undo  them.  And  this  will  aggra- 
vate their  misery,  that  Christ  whom  they  set  light  by  must 
be  their  Judge,  and  for  this  sin  will  he  judge  them.  Oh 
that  such  would  now  consider  how  they  will  answer  that 
question  that  Christ  put  to  their  predecessors,  "How  will 
ye  escape  the  damnation  of  hell?"  Matt,  xxiii.  33:  or, 
"  How  shall  we  escape  if  we  neglect  so  great  salvation?  " 
Heb.  ii.  3.  Can  you  escape  without  a  Christ?  or  will  a 
despised  Christ  save  you  then  ?  If  he  be  accursed  that  sets 
light  by  father  or  mother  (Deut,  xxvii.  16),  what  then  is 
he  that  sets  Hght  by  Christ  ?  It  was  the  heinous  sin  of 
the  Jews,  that  among  them  were  found  such  as  set  light  by 
flither  and  mother,  Ezek.  xxii.  7.  But  among  us,  men 
slight  the  Father  of  spirits !  In  the  name  of  God,  brethren, 
I  beseech  you  to  consider  how  you  will  then  bear  his  anger 
which  you  nowmakft  light  of!  You  that  cannot  make  hght 
of  a  little  sickness  or  want,  or  of  natural  death,  no,  not  of  a 
tooth-ache,  but  groan  as  if  you  were  undone ;  how  will  you 
then  make  light  of  the  fury  of  the  Lord,  which  will  burn 


MAKING  LIGHT  OF  CHEIST  AND  SALVATION.  33 

against  the  contemners  of  his  grace !  Doth  it  not  behove 
you  beforehand  to  think  of  these  things  ? 

Hitherto  I  have  been  convincing  you  of  the  evil  of  the 
sin,  and  the  danger  that  followeth  :  I  come  now  to  know 
your  resolution  for  the  time  to  come.  ^Vhat  say  you  ?  Do 
you  mean  to  set  as  light  by  Christ  and  salvation  as  hitherto 
you  have  done  ;  and  to  be  the  same  men  after  all  this  ?  I 
hope  not.  Oh  let  not  your  ministers  that  would  fain  saxa 
you,  be  brought  in  as  witnesses  against  you  to  condemn 
you ;  at  least,  I  beseech  you,  put  not  this  upon  me.  hy, 
sirs,  if  the  Lord  shall  say  to  us  at  judgment.  Did  you  never 
tell  these  men  what  Christ  did  for  their  souls,  and  what 
need  they  had  of  him,  and  how  nearly  it  did  concern  them 
to  look  to  their  salvation,  that  they  made  light  of  it  ?  "We 
must  needs  say  the  truth  ;  Yea,  Lord,  we  told  them  of  it 
as  plainly  as  we  could;  we  would  have  gone  on  our  knees 
to  them  if  we  had  thought  it  would  have  prevailed ;  we 
did  entreat  them  as  earnestly  as  tve  could  to  consider 
these  things  :  they  heard  of  these  things  every  day  ;  but, 
alas,  we  could  never  get  them  to  their  hearts  :  they  gave 
us  the  hearing,  but  they  made  light  of  all  that  we  could 
say  to  them.  Oh  !  sad  will  it  prove  on  your  side,  if  you 
force  us  to  such  an  answer  as  this. 

But  if  the  Lord  do  move  the  hearts  of  any  of  you,  and 
you  resolve  to  make  hght  of  Christ  no  more ;  or  if  any  of 
you  say.  We  do  not  make  light  of  him  ;  let  me  tell  you  here 
in  the  conclusion  what  you  must  do,  or  else  you  shall  be 
judged  as  slighters  of  Christ  and  salvation. 

And  first  I  will  tell  you  what  will  not  serve  the  turn. 

1.  You  may  have  a  notional  knowledge  of  Christ,  and 
the  necessity  of  his  blood,  and  of  the  excellency  of  salvation, 
and  yet  perish  as  neglecters  of  him.  This  is  too  common 
among  professed  Christians.  You  may  say  all  that  other 
men  do  of  him :  what  gospel  passages  had  Balaam  !  Jesus 
I  know,  and  Paul  I  know,  the  very  devils  could  say,  who 
beUeve  and  tremble,  James  ii.  19. 

2.  You  may  weep  at  the  history  of  Christ's  passion,  when 

c 


34  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

yon  read  how  he  was  used  by  the  Jews,  and  yet  make  light 
of  him,  and  perish  for  so  doing. 

3.  You  may  come  desirously  to  his  word  and  ordinances. 
Herod  heard  gladly ;  so  do  many  that  yet  must  perish  as 
neglecters  of  salvation. 

4.  You  may  in  a  fit  of  fear  have  strong  desires  after  a 
Chi-ist.  to  ease  you,  and  to  save  you  from  God's  wrath,  as 
Saul  had  of  Da-v-id  to  play  before  him ;  and  yet  you  may 
perish  for  making  light  of  Christ. 

5.  You  may  obey  him  in  many  things  so  far  as  will  not 
ruin  you  in  the  world,  and  escape  much  of  the  pollutions  of 
the  world  by  his  knowledge,  and  yet  neglect  him. 

6.  You  may  suffer  and  lose  much  for  him,  so  far  as  leaveth 
you  an  earthly  felicity ;  as  Ananias ;  and  the  young  man. 
Matt.  xix.  16-22.  Some  parcels  of  their  pleasures  and 
profits  many  will  part  with  in  hope  of  salvation,  that  shall 
perish  everlastingly  for  valuing  it  no  more. 

7.  You  may  be  esteemed  by  others  a  man  zealous  for 
Christ,  and  loved  and  admired  upon  that  account,  and  yet  be 
one  that  shall  peiish  for  making  light  of  him. 

8.  You  may  veiily  think  yourselves,  that  you  set  more 
by  Christ  and  salvation  than  any  thing,  and  yet  be  mistaken, 
and  be  judged  as  contemners  of  him  :  Christ  justifieth  not 
all  that  justify'  themselves. 

9.  You  may  be  zealous  preachers  of  Christ  and  salvation, 
and  reprove  others  for  this  neglect,  and  himent  the  sin  of 
the  world  in  the  like  expression  as  I  have  done  this  day ; 
and  yet  if  you  or  I  have  no  better  evidence  to  prove  our 
hearty  esteem  of  Christ  and  salvation,  we  are  undone  for 
all  this. 

You  hear,  brethren,  what  will  not  serve  the  turn ;  wiU 
you  now  hear  what  persons  you  must  be  if  you  would  not 
be  condemned  as  slighters  of  Christ?  O  search  whether  it 
be  thus  with  your  souls  or  no  I 

1.  Yom-  esteem  of  Christ  and  salvation  must  be  greater 
than  yom-  esteem  of  all  the  honom^,  profits,  or  pleasures  of 
this  world,  or  else  you  slight  him  :  no  less  will  be  accoimted 
sincere,  nor  accepted  to  your  salvation.    Think  not  this 


3L\KIXG  LIGHT  OF  CHRIST  AND  S-:U.VATIOX.  35 

hard,  wben  there  is  no  comparison  in  the  matters  esteemed. 
To  esteem  the  greatest  glor}-  on  earth  before  Chi-ist  and 
everlasting  gloiy,  is  a  gi-eater  folly  and  Avrong  to  Christ, 
than  to  esteem  a  dog  before  yoiu*  prince,  "would  be  folly  iu 
you,  and  a  wrong  to  him.  Scriptm'e  is  plain  in  this  ;  "  He 
that  loveth  father  or  mother,  wile,  children,  house,  land,  or 
his  o-wn  Hfe,  more  than  me,  is  not  worthy  of  me,  and  cannot 
be  my  disciple,"  Matt.  x.  37  ;  Luke  xiv.  26. 

2,  You  must  manifest  this  esteem  of  Ckrist  and  salvation 
in  your  daily  endeavours  and  seeking  after  him,  and  in  part- 
ing with  any  thing  that  he  shall  requii'e  of  you.  God  is  a 
Spirit,  and  will  not  take  a  h}-pocritical  profession  instead  of 
the  heart  and  spmtual  serAice  wliich  he  commandeth.  He 
will  have  the  heart  or  nothing ;  and  the  chief  room  in  the 
heart  too  :  these  must  be  had. 

If  you  say  that  you  do  not  make  light  of  Christ,  or  will 
not  hereafter ;  let  me  try  you  in  these  few  paiticulars, 
whether  indeed  you  mean  as  you  say,  and  do  not  dissemble. 

1 .  AVill  you  for  the  time  to  come  make  Christ  and  salva- 
tion the  chiefest  matter  of  your  care  and  study  ?  Thrust  them 
not  out  of  yoiu"  thoughts  as  a  needless  or  unprofitable  sub- 
ject ;  nor  allow  it  only  some  running,  sHght  thoughts,  which 
will  not  affect  you.  But  will  you  make  it  your  business 
once  a  day  to  bethink  you  soberly,  when  you  are  alone, 
what  Christ  hath  done  for  you,  and  what  he  will  do,  if  you 
do  not  make  light  of  it ;  and  what  it  is  to  be  everlastingly 
happy  or  miserable  ?  And  what  all  things  in  this  world  are 
m  compai-ison  of  yom-  salvation ;  and  how  they  will  shortly 
leave  you ;  and  what  mind  you  will  be  then  of,  and  how 
you  will  esteem  them  ?  Will  you  promise  me  now  and  then 
to  make  it  yom*  business  to  withch-aw  yom'selves  fi-om  the 
world,  and  set  yourselves  to  such  considerations  as  these  ?  If 
you  wiU  not,  are  not  you  sHghters  of  Chiist  and  salvation, 
that  A^ill  not  be  persuaded  soberly  to  think  on  them  ?  This 
is  my  fii'st  question  to  put  you  to  the  trial,  whether  you  A\ill 
value  Christ  or  not. 

2.  Will  you  for  the  time  to  come  set  more  by  the  word  of 
God,  wliich  contains  the  discovery  of  these  excellent  things, 


36  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

and  is  your  charter  for  salvation,  and  your  guide  thereunto  ? 
You  cannot  set  by  Christ,  but  you  must  set  by  his  word  : 
therefore  the  despisers  of  it  are  threatened  with  destruction, 
Prov.  xiii.  13.  Will  you  therefore  attend  to  the  pubhc 
preaching  of  this  word  ;  will  you  read  it  daily  ;  will  you  re- 
solve to  obey  it  whatever  it  may  cost  you  ?  If  you  will  not 
do  this,  but  make  light  of  the  word  of  God,  you  shall  be 
judged  as  such  as  make  light  of  Christ  and  salvation,  what- 
ever you  may  fondly  promise  to  yourselves. 

3.  Will  you  for  the  time  to  come  esteem  more  of  the  offi- 
cers of  Christ,  whom  he  hath  purposely  appointed  to  guide 
you  to  salvation  ;  and  will  you  make  use  of  them  for  that 
end  ?  Alas,  it  is  not  to  give  the  minister  a  good  word,  and 
speak  well  of  him,  and  pay  him  his  tithes  duly,  that  Avill 
serve  the  turn  :  it  is  for  the  necessity  of  your  souls  that  God 
hath  set  them  in  his  church  ;  that  they  may  be  as  physicians 
under  Christ,  or  his  apothecaries  to  apply  his  remedies  to 
your  spiritual  diseases,  not  only  in  pubUc,  but  also  in  private  : 
that  you  may  have  some  to  go  to  for  the  resolving  of  your 
doubts,  and  for  your  instruction  where  you  are  ignorant,  and 
for  the  help  of  their  exliortations  and  prayers.  Will  you 
use  hereafter  to  go  to  your  ministers  privately,  and  soHcit 
theni  for  advice  ?  And  if  you  have  not  such  of  your  own  as 
are  fit,  get  advice  from  others  ;  and  ask  them,  'What  you 
shall  do  to  be  saved  ?  how  to  prepare  for  death  and  judg- 
ment ?  And  will  you  obey  the  word  of  God  in  their 
mouths  ?  If  you  will  not  do  this  much,  nor  so  much  as 
inquire  of  those  that  should  teach  you,  nor  use  the  means 
which  Christ  hath  estabhshed  in  his  church  for  your  help, 
your  own  consciences  shall  one  day  witness  that  you  were 
such  as  made  light  of  Christ  and  salvation.  If  any  of  you 
doubt  whether  it  be  your  duty  thus  to  ask  counsel  of  your 
teachers,  as  sick  men  do  of  their  physicians,  let  your  own 
necessities  resolve  you,  let  God's  express  word  resolve  you  ; 
see  what  is  said  of  the  priests  of  the  Lord,  even  before 
Chiist's  coming,  when  much  of  then-  work  did  lie  in  cere- 
monials :  "  My  covenant  was  with  him  of  life  and  peace : 
and  I  gave  them  to  him  (to  LcA-i)  for  the  feai*  wherewith 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  3  7 

he  feared  me,  and  was  afraid  before  my  name.  The  law  of 
truth  was  in  his  mouth,  and  iniquity  was  not  found  in  his 
lips  ;  he  walked  with  me  in  peace  and  equity,  and  did  turn 
many  away  from  iniquity.  For  the  priest's  lips  should  keep 
knowledge,  and  they  should  seek  the  law  at  his  mouth :  for 
he  is  the  messenger  of  the  Lord  of  hosts,"  Mai.  ii.  5,  6. 

Nay,  you  must  not  only  inqviire,  and  submit  to  their  ad- 
vice, but  also  to  their  just  reprehensions,  and  church  cen- 
sures ;  and  without  proud  repining  submit  to  the  discipHne 
of  Christ  in  their  hands,  if  it  shall  be  used  in  the  congrega- 
tions whereof  you  are  members. 

4.  Will  you  for  the  time  to  come  make  conscience  of 
daily  and  earnest  prayer  to  God,  that  you  may  have  a  part 
in  Chi-ist  and  salvation  ?  Do  not  go  out  of  doors  till  you 
have  breathed  out  these  desires  to  God ;  do  not  lie  do^m 
to  rest  till  you  have  breathed  out  these  desires :  say  not, 
God  knoweth  my  necessity  without  so  often  praying ;  for 
though  he  do,  yet  he  will  have  you  to  know  them,  and  feel 
them,  and  exercise  your  desires  and  all  the  graces  of  his 
Spirit  in  these  duties  :  it  is  he  that  hath  commanded  to  pray 
continually,  though  he  know  your  needs  without  it,  1  Thess. 
V.  17.  Christ  himself  spent  whole  nights  in  prayer,  and 
encourageth  us  to  this  course,  Luke  xviii.  1 .  If  you  will 
not  be  persuaded  to  this  much,  how  can  you  say  that  you 
make  not  Ught  of  Christ  and  salvation  ? 

5.  Will  you  for  the  time  to  come  resolvedly  cast  away 
your  known  sins  at  the  command  of  Christ  ?  K  you  have 
been  proud,  or  contentious,  or  malicious,  and  revengeftd,  be 
so  no  more.  If  you  have  been  adulterers,  or  swearers,  or 
cursers,  be  so  no  more.  You  cannot  hold  these,  and  yet  set 
by  Chi'ist  and  salvation. 

What  say  you  ?  Are  you  resolved  to  let  them  go  ?  If 
not,  when  you  know  it  is  the  will  of  Christ,  and  he  hath 
told  you  such  shall  not  enter  into  his  Idngdom,  do  not  you 
make  light  of  him  ? 

6.  Will  you  for  the  time  to  come  serve  God  in  the  dearest 
as  well  as  in  the  cheapest  part  of  his  service  ?  not  only  with 
your  tongues,  but  with  youi'  purses  and  your  deeds  ?  Shall 


38  MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

tlie  poor  find  that  you  set  more  by  Christ  than  this  world  ? 
Shall  it  appear  in  any  good  uses  that  God  calls  you  to  be 
liberal  in,  according  to  your  abilities?  "  Pure  religion  and 
undefiled  before  God  is  this,  To  visit  the  fatherless  and  the 
widows  in  their  affliction,"  James  i.  27.  WiU  you  resolve 
to  stick  to  Christ,  and  make  sure  this  work  of  salvation, 
though  it  cost  you  all  that  you  have  in  the  world  ?  If  you 
think  these  terms  too  dear,  you  make  light  of  Christ,  and 
will  be  judged  accordingly. 

7 .  Will  you  for  the  time  to  come  make  much  of  all  things 
that  tend  to  your  salvation  ;  and  take  every  help  that  God 
offercth  you,  and  gladly  make  use  of  all  his  ordinances  ? 
Attend  upon  his  strengthening  sacraments ;  spend  the  Lord's 
own  day  in  these  holy  emplo\Tnents ;  mstruct  your  children  and 
servants  in  these  things,  Deut.  vi.  6,  7  ;  get  into  good  com- 
pany that  set  their  faces  heavenward,  and  will  teach  you  the 
way,  and  help  you  thither ;  and  take  heed  of  the  company 
of  wicked  scorners,  or  foolish,  voluptuous,  fleshly  men,  or 
any  that  would  hinder  you  in  this  work.  Will  you  do  these 
things  ?  Or  will  you  shew  that  you  are  slighters  of  Christ 
by  neglecting  them  ? 

8.  Will  you  do  all  this  with  delight ;  not  as  your  toil, 
but  as  your  pleasure  ?  And  take  it  for  }'our  highest  ho- 
nour that  you  may  be  Christ's  disciples,  and  may  be  ad- 
mitted to  serve  and  worship  him ;  and  rejoice  with  holy 
confidence  in  the  sufficiency  of  that  sacrifice  by  which  you 
may  have  pardon  of  all  your  failings,  and  right  to  the  in- 
heritance of  the  saints  in  light  ?  If  you  will  do  these  things 
sincerely,  you  wiU  shew  that  you  set  by  Christ  and  salva- 
tion ;  else  not. 

Dearly  beloved  in  the  Lord,  I  have  now  done  that  work 
which  I  came  upon  ;  what  effect  it  hath,  or  will  have,  upon 
your  hearts,  I  know  not,  nor  is  it  any  further  in  my  power 
to  accomplish  that  which  my  soul  desireth  for  you.  Were 
it  the  Lord's  -will  that  I  might  have  my  wish  herein,  the 
words  that  you  have  this  day  heard  should  so  stick  by  you, 
that  the  secure  should  be  awakened  by  them,  and  none  of 
you  should  perish  by  the  slighting  of  yom-  salvation.  I. 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION.  39 

cannot  now  follow  you  to  your  several  habitations  to  apply 
this  word  to  your  particular  necessities  ;  but  O  that  I 
could  make  every  mar  s  xu»CieriOt  a  preacher  to  himself 
that  it  might  do  it,  which  is  ever  ^vith  you  ! — That  the  next, 
time  you  go  prayerless  to  bed,  or  about  your  business, 
conscience  might  cry  out,  Dost  thou  set  no  more  by  Christ 
and  thy  salvation  ?  That  the  next  time  you  are  tempted  to 
think  hardly  of  a  holy  and  diligent  life  (I  will  not  sajtto  de- 
ride it  as  more  ado  than  needs),  conscience  might  cry  out 
to  thee.  Dost  thou  set  so  Kght  by  Christ  and  thy  salvation  ? 
That  the  next  time  you  are  ready  to  rush  upon  known  sin, 
and  to  please  your  fleshly  desires  against  the  command  of 
God,  conscience  might  cry  out,  Is  Christ  and  salvation  no 
more  worth,  than  to  cast  them  away,  or  venture  them  for 
thy  lusts  ?  That  when  you  are  follo"\ving  the  world  with 
your  most  eager  desii'cs,  forgetting  the  world  to  come,  and 
the  change  that  is  a  httle  before  you,  conscience  might  cry 
out  to  you.  Is  Christ  and  salvation  no  more  worth  than  so  ? 
That  when  you  are  next  spending  the  Lord's  day  in  idleness 
or  vain  sports,  conscience  might  teU  you  what  you  are 
doing.  In  a  word,  that  in  all  your  neglects  of  duty,  your 
sticking  at  the  supposed  labour  or  cost  of  a  godly  life,  yea, 
in  all  your  cold  and  lazy  prayers  and  performances,  con- 
science might  tell  you  how  unsuitable  such  endeavours  are 
to  the  reward  ;  and  that  Christ  and  salvation  should  not  be 
so  sUghted.  I  ^vill  say  no  more  but  this  at  this  time.  It  is  a 
thousand  pities  that  when  God  hath  provided  a  Sa\'iour  for 
the  world,  and  when  Christ  hath  suffered  so  much  for  their 
sins,  and  made  so  full  a  satisfaction  to  justice,  and  purchased 
so  glorious  a  kingdom  for  his  saints,  and  all  this  is  offered  so 
freely  to  sinners,  to  lost,  unworthy  sinners,  even  for  no- 
thing, that  yet  so  many  millions  should  everlastingly  perish 
because  they  make  light  of  their  Saviour  and  salvation,  and 
prefer  the  vain  world  and  their  lusts  before  them.  I  have 
delivered  my  message,  the  Lord  open  your  hearts  to  receive 
it.  I  have  persuaded  you  -svith  the  word  of  truth  and 
soberness;  the  Lord  persuade  you  more  effectually,  or  else 
all  this  is  lost.  Amen. 


• 


A 

CALL  TO  THE  UJfCONVERTED 

TO  TURN  AND  LIVE, 

AND  ACCEPT  OF  MEBCT  WHILE  MEBCT  MAT  BE  HAD,  AS  EVER  THET 
WO  OLD  FIND  MEBCX  IN  THE  DAT  OF  THEIR  EXTBEMITT  ; 

FROM  THE  LIVING  GOD: 


To  which  are  added,  Forms  of  Prayer  for  Morning  and  Evening  for  a 
Family,  for  a  penitent  Sinner,  and  for  the  Lord's  Bay. 


PREFACE 


In  that  short  acquaintance  I  had -with  that  reverend  learned 
servant  of  Christ,  Bishop  Usher,  he  was  oft,  from  first  to 
last,  importuning  me  to  write  a  directory  for  the  several 
ranks  of  professed  Christians,  which  might  distinctly  give  each 
one  their  portion  ;  beginning  -with  the  unconverted,  and 
then  proceeding  to  the  babes  in  Christ,  and  then  to  the 
strong  ;  and  mixing  some  special  helps  agamst  the  several 
sins  that  they  are  addicted  to.  By  the  suddenness  of  his 
motion  at  our  first  congress,  I  perceived  it  was  in  his  mind 
before ;  and  I  told  him,  both  that  it  was  abundantly  done 
by  many  already,  and  that  his  unacquaintedness  v.itli  my 
weakness,  might  make  hun  think  me  fitter  for  it  then  I  was. 
But  this  did  not  satisfy  him,  but  still  he  made  it  his  request. 
I  confess  I  was  not  moved  by  his  reasons,  nor  did  I  appre- 
hend any  gi-eat  need  of  domg  more  than  is  done  in  that 
way:  nor  that  I  was  likely  to  do  more.  And,  therefore,  I 
parted  fi:'om  him  without  the  least  purpose  to  answer  his 
desire.  But  since  his  death,  his  words  often  came  into  my 
mind  ;  and  the  great  reverence  I  bore  to  him,  did  the  more 
incline  me  to  think  with  some  complacency  of  his  motion. 
And  having  of  late  intended  to  write  a  Family  Dii'ectory," 
I  began  to  apprehend  how  congruously  the  forcmentioned 
work  should  lead  the  way ;  and  the  several  conditions  of 
men's  souls  be  spoken  of,  before  we  come  to  the  several 
relations.  Hereupon  I  resolved,  by  God's  assistance,  to 
proceed  in  the  order  following.  Fu'st,  to  speak  to  the  im- 
penitent, unconverted  sinners,  who  are  not  yet  so  nuuh  as 
purposmg  to  tmTi ;  or  at  least  are  not  setting  about  the 
work.  And  ■with  these,  I  thought,  a  wakening  persuasive 
was  a  more  necessary  means  than  mere  directions ;  for 
directions  suppose  men  wilUng  to  obey  them.  But  the  per- 
sons that  we  have  fii'st  to  deal  -with,  are  wilfid  and  asleep  in 


44  PREFACE. 

sin,  and  as  men  that  are  past  feeling,  having  given  them- 
selves over  to  sin  -with  greediness,  Eph.  iv.  19.  My  next 
work  must  be  for  those  that  have  some  purposes  to  turn, 
and  are  about  the  work,  to  direct  them  for  a  thorough  and  a 
true  conversion,  that  they  miscarry  not  in  the  birth.  The 
third  piU't  must  be  directions  for  the  younger  and  weaker 
sort  of  Christians,  that  they  may  be  established,  built 
up,  and  persevere.  The  fourth  part,  directions  for  lapsed 
and  backsliding  Christians,  for  their  safe  recovery.  Besides 
these,  there  is  intended  some  short  persuasions  and  direc- 
tions against  some  special  errors  of  the  times,  and  against 
some  common,  Idlling  sins.  -Is  for  directions  to  doubting, 
troubled  consciences,  that  is  done  already.  And  the  strong 
I  shall  not  wi'ite  directions  for,  because  they  are  so  much 
taught  of  God  already.  And  then  the  last  part  is  intended 
more  especially  for  famili^,  as  such,  directing  the  several 
relations  in  their  duties.  Some  of  these  are  already  -written. 
Whether  I  shall  have  life  and  leisure  for  the  rest,  God  only 
knoweth  :  and  therefore  I  shall  publish  the  several  parts  by 
themselves,  as  I  write  them.  And  the  rather  because  they 
are  intended  for  men  of  different  states,  and  because  I 
would  not  deter  them  by  the  bulk  or  price,  from  reading 
what  is  wi'itten  for  their  benefit.  The  use  that  this  part  is 
published  for,  is,  1.  For  masters  and  parents  to  read  often 
in  then'  families,  if  they  have  servants  or  children  that  are 
yet  unconverted.  2.  For  all  such  unconverted  persons  to 
read  and  consider  of  themselves.  3.  For  the  richer  sort, 
that  have  any  pity  on  such  miserable  souls,  to  give  to  the 
unsanctified  that  need  them  (if  they  have  not  fitter  at  hand 
to  use  and  give).  The  Lord  awake  us  to  work  while  it  is 
day,  for  the  saring  of  our  own  and  others'  souls,  in  subser- 
\aency  to  the  blessed  God,  the  ^laker,  the  Redeemer,  and 
the  Sanctifier  of  souls. 

mCHAED  BAXTER. 

December  10,  1657 


PREFACE. 


45 


TO  ALL  UNSANCTIFIED  PERSONS  THAT  SHALL  READ 
THIS  BOOK,  ESPECIALLY  MY  HEARERS  IN  THE 
PARISH  OF  KIDDERMINSTER; 

Men  and  Brethren, 

The  eternal  God  that  made  you  for  life  everlasting,  and 
hath  redeemed  you  by  his  only  Son,  when  you  had  lost  it 
and  yourselves,  being  mindful  of  you  in  your  sin  and  misery, 
hath  indited  the  gospel,  and  sealed  it  by  his  Spirit,  and  com- 
manded his  ministers  to  preach  it  to  the  world,  that  pardon* 
being  freely  offered  you,  and  heaven  being  set  before  you, 
he  might  call  you  off  from  your  fleshly  pleasures,  and  from 
following  after  this  deceitful  world,  and  acquaint  you  with 
the  life  you  were  created  and  redeemed  for,  before  you  are 
dead  and  past  remedy.  He  sendeth  you  not  prophets  or 
apostles,  that  receive  their  message  by  immediate  revelation, 
but  yet  he  calleth  you  by  his  ordinary  ministers,  who  are  com- 
missioned by  him  to  preach  the  same  gospel  which  Christ  and 
his  apostles  first  delivered.  The  Lord  standeth  over  you, 
and  seeth  how  you  forget  him  and  your  latter  end,  and  how 
light  you  make  of  everlasting  things,  as  men  that  under- 
stand not  what  they  have  to  do  or  suffer.  He  seeth  how 
1  told  you  are  in  sin,  and  how  fearless  of  his  threatenings,  and 
how  careless  of  your  souls,  and  how  the  works  of  infidels 
are  in  your  Hves,  while  the  belief  of  Christians  is  in  your 
mouths.  He  seeth  the  drcadfid  day  at  hand,  when  your 
sorrows  Avill  begin,  and  you  must  lament  all  this  with  fruit- 
less cries  in  torment  and  desperation  ;  and  then  the  remem- 
brance of  your  folly  will  teai'  your  hearts,  if  true  conversion 
now  prevent  it  not.  In  compassion  of  your  sinful,  miser- 
able souls,  the  Lord,  that  better  knows  your  case  than  you 
can  know  it,  hath  made  it  our  duty  to  speak  to  you  in  his 
name  (2  Cor.  v.  19),  and  to  tell  you  plainly  of  your  sm  and 
misery,  and  what  Avill  be  your  end,  and  how  sad  a  change 


46  PREFACE. 

you  will  shortly  see,  if  yet  you  go  on  a  little  longer.  Hav- 
ing bought  you  at  so  dear  a  rate  as  the  blood  of  his  Son 
Jesus  Christ,  and  made  you  so  free  and  general  a  promise  of 
pardon  and  grace,  and  everlasting  glory,  he  commandeth 
us  to  tender  all  this  to  you,  as  the  gift  of  God,  and  to  en- 
treat you  to  consider  of  the  necessity  and  worth  of  what  he 
offereth.  He  seeth  and  pitieth  you,  while  you  are  drowned 
in  worldly  cares  and  pleasm-es,  and  eagerly  following  child- 
ish toys,  and  wasting  that  short  and  precious  time  for  a 
thing  of  nought,  in  which  you  should  make  ready  for  an 
everlasting  life  ;  and  therefore  he  hath  commanded  us  to 
call  after  you,  and  to  tell  you  how  you  lose  yom-  labour, 
and  are  about  to  lose  your  souls,  and  to  tell  you  what 
greater  and  better  things  you  might  certainly  have,  if  you 
would  hearken  to  his  call,  Isa.  Iv.  1-3.  We  beheve  and 
obey  the  voice  of  God  ;  and  come  to  you  daily  on  his  mes- 
sage, who  hath  charged  us  to  preach  and  be  instant  vnth. 
you  in  season  and  out  of  season,  and  to  lift  up  our  voice 
like  a  trumpet,  and  shew  you  yom*  transgressions  and  your 
sins,  Isa.  Iviii.  1  ;  2  Tim.  iv.  1,2.  But  woe  and  alas !  to 
the  grief  of  our  souls,  and  your  own  undoing,  you  stop 
yom'  ears,  you  stiffen  your  necks,  you  harden  your  hearts, 
and  break  our  hearts,  and  send  us  back  to  God  with  gi'oans, 
to  tell  him  that  we  haA'e  done  his  message,  but  can  do  no 
good,  nor  scarcely  get  a  sober  hearing.  Oh  that  our  eyes 
were  as  a  fountain  of  tears,  that  we  might  lament  our  ignor- 
ant, careless  people,  that  have  Christ  before  them,  and  par- 
don, and  life,  and  heaven  before  them,  and  have  not  hearts 
to  know  and  value  them !  that  might  have  Christ,  and 
gi-ace,  and  glon-,  as  well  as  others,  if  it  were  not  for  theu- 
wiHul  neghgence  and  contempt  !  Oh  that  the  Lord  would, 
fill  our  hearts  with  more  compassion  to  these  miserable  souls, 
that  we  might  cast  ourselves  even  at  their  feet,  and  follow 
them  to  their  houses,  and  speak  to  them  with  our  bitter 
tears.  For  long  have  we  preached  to  many  of  them,  as  m 
vain :  we  study  plaumess  to  make  them  understand,  and 
many  of  them  will  not  understand  us :  we  study  serious, 
piercing  words  to  make  them  feel,  but  they  will  not  feci. 


PREFACK.. 


47 


If  the  greatest  matters  would  work  with  them,  we  should 
awake  them.  If  the  sweetest  things  would  work,  we  should 
entice  them,  and  win  their  hearts.  If  the  most  dreadful  things 
would  work,  we  should  at  least  affiight  them  from  their 
Avickedness.  If  truth  and  sincerity  would  take  vnth.  them, 
we  should  soon  convince  them.  If  the  God  that  made  them, 
and  the  Christ  that  bought  them,  might  be  heard,  the  case 
would  soon  be  altered  with  them.  If  Scriptiu-e  might  be 
heard,  we  should  soon  prevail.  K  reason,  even  the  best 
and  strongest  reason,  might  be  heard,  we  should  not  doubt 
but  we  should  speedily  comince  them.  If  experience  might 
be  heard,  and  even  their  own  experience,  and  the  experi- 
ence of  all  the  world,  the  matter  might  be  mended.  Yea, 
if  the  conscience  within  them  might  be  heard,  the  case 
would  be  better  -with  them  than  it  is.  But  if  nothing  can 
be  heard,  what  then  shall  we  do  for  them  ?  K  the  dread- 
ful God  of  heaven  be  sUghted,  who  then  shall  be  regarded  ? 
If  the  inestimable  love  and  blood  of  a  Redeemer  be  made 
light  of,  what  then  shall  be  valued  ?  If  heaven  have  no 
desirable  glory  Avith  them,  and  everlasting  joys  be  worth  no- 
thing ;  if  they  can  jest  at  hell,  and  dance  about  a  bottom- 
less pit,  and  play  with  the  consuming  fire,  and  that  when 
God  and  man  do  warn  them  of  it  ;  what  shall  we  do  for 
such  souls  as  these  ? 

Once  more,  in  the  name  of  the  God  of  heaven,  I  shall  do 
the  message  to  you  which  he  hath  commanded  us,  and  leave 
it  in  these  standing  lines  to  convert  you  or  condenm  you ; 
to  change  you,  or  rise  up  in  judgment  agamst  you,  and  to 
be  a  %ritness  to  your  faces,  that  once  you  had  a  serious  call 
to  turn.  Hear,  all  you  that  are  the  drudges  of  the  world, 
and  the  sen'ants  of  flesh  and  Satan  ;  that  spend  yom^  days 
in  looking  after  prosperity  on  earth,  and  di'own  your  con- 
sciences in  drinking,  and  gluttony,  and  idleness,  and  fooHsh 
sports,  and  know  )  our  sin,  and  yet  will  sin,  as  if  you  set 
God  at  defiance,  and  bid  him  do  his  worst,  and  spare  not. 
Hearken,  all  you  that  mind  not  God,  and  have  no  heart 
to  holy  things,  and  feel  no  savour  in  the  word  or  worship 
of  the  Lord,  or  in  the  thoughts  or  mention  of  eternal  life  ; 


48 


PREFACE. 


that  are  careless  of  your  immortal  souls,  and  never  bestow- 
ed one  hour  in  inquiring  what  case  they  are  in,  whether 
sanctified  or  unsanctified,  and  whether  you  are  ready  to  ap- 
pear before  the  Lord  !  Hearken,  all  you  that  by  sinning  in 
the  light,  have  sinned  yourselves  into  atheism  and  infidelity, 
and  do  not  beheve  the  word  of  God.  "  He  that  hath  an 
ear  to  hear,  let  him  hear"  the  gracious  and  yet  dreadful 
call  of  God !  His  eye  is  all  this  while  upon  you,  your  sins 
are  registered,  and  you  shall  surely  hear  of  them  again  ; 
God  keepeth  the  book  now,  and  he  mil  mite  it  upon  your 
consciences  with  his  terrors  ;  and  then  you  also  shall  keep  it 
yourselves.  O  sinners !  that  you  but  knew  what  you  are 
doing  !  and  whom  you  are  all  this  while  offending  !  The  sun 
itself  is  darkness  before  the  glory  of  that  Majesty  which  you 
daily  abuse  and  carelessly  provoke.  The  sinning  angels 
were  not  able  to  stand  before  him,  but  were  cast  down  to 
be  tormented  with  devils.  And  dare  such  silly  worms  as 
you  so  carelessly  offend,  and  set  yourselves  against  your 
Maker  ?  O  that  you  did  but  a  little  know  what  a  case  that 
wretched  soul  is  in,  that  hath  engaged  the  H\ing  God  against 
him !  The  word  of  his  mouth  that  made  thee  can  unmake 
thee ;  a  froAvn  of  his  face  will  cut  thee  off,  and  cast  thee  out 
into  utter  darkness :  how  eager  are  the  devils  to  be  doing 
with  thee  that  have  tempted  thee,  and  do  but  wait  for  the 
word  from  God  to  take  and  use  thee  as  their  own !  And 
then  in  a  moment  thou  Avilt  be  in  hell.  If  God  be  against 
thee,  all  things  are  against  thee.  This  world  is  but  thy 
prison  for  all  that  thou  so  lovest  it :  thou  art  but  reserved 
in  it  to  the  day  of  wrath.  Job  xxi.  30.  The  Judge  is 
coming,  thy  soul  is  even  going :  yea,  a  little  while  and  thy 
friends  shall  say  of  thee,  He  is  dead ;  and  thou  shalt  see 
the  things  that  thou  dost  now  despise,  and  feel  what  now 
thou  wilt  not  beheve.  Death  will  bring  such  an  argument 
as  thou  canst  not  answer  ;  an  argument  that  shall  effectually 
confute  thy  cavils  against  the  word  and  ways  of  God,  and 
all  thy  self-conceited  dotages :  and  then  how  soon  wUl  thy 
mind  be  changed !  Then  be  an  unbehever  if  thou  canst ! 
Stand  then  to  all  thy  Ibrmer  words  which  thou  wast  wont  to 


y"'        PREFACE.  49 

utter  afrainst  the  Scriptures,  or  against  a  holy  and  heavenly 
life !  Make  good  that  cause  then  before  the  Lord,  which 
thou  wast  wont  to  plead  against  thy  teachers,  and  against 
the  people  that  feared  God.  Then  stand  to  thy  old  opi- 
nions, and  contemptuous  thoughts  of  the  dihgence  of  the 
saints.  Make  ready  now  thy  strongest  reasons,  and  stand 
up  then  before  the  Judge,  and  plead  Hke  a  man,  for  thy 
fleshly,  thy  worldly,  and  ungodly  life ;  but  know  that  thou 
must  have  one  to  plead  with  thee,  that  will  not  be  outfaced 
by  thee,  nor  so  easily  put  off  as  we  thy  fellow-creatures.  O 
poor  deceived,  wretched  soul !  there  is  nothing  but  a  slender 
veil  of  flesh  betwixt  thee  and  that  amazing  sight,  which  will 
quickly  silence  thee  and  turn  thy  tune,  and  make  thee  of 
another  mind  !  As  soon  as  death  has  drawn  this  curtain, 
thou  shalt  see  that  which  will  quickly  leave  thee  speechless. 
And  how  quickly  will  that  day  and  hour  come !  When  thou 
hast  had  but  a  few  more  merry  hours,  and  but  a  few  more 
pleasant  draughts  and  morsels,  and  a  little  more  of  the 
honours  and  riches  of  the  world,  thy  portion  will  be  spent, 
and  thy  pleasures  ended,  and  all  is  then  gone  that  thou  set- 
test  thy  heart  upon  ;  of  all  that  thou  soldest  thy  Saviour 
and  salvation  for,  there  is  nothing  left  but  the  heavy  reckon- 
ing. As  a  thief  that  sits  merrily  spending  the  money  in  an 
ale-house  which  he  hath  stolen,  when  men  are  riding  in  post 
haste  to  apprehend  him  ;  so  it  is  with  you :  while  you  are 
drowned  in  cares  or  fleshly  pleasures,  and  making  merry 
with  your  own  shame,  death  is  coming  in  post  haste  to  seize 
uj)on  you,  and  carry  your  souls  to  such  a  place  and  state, 
as  now  you  little  know  or  think  of.  Suppose  Avhen  you  are 
bold  and  busy  in  your  sin,  that  a  messenger  were  but  com- 
ing post  from  London  to  apprehend  you,  and  take  away 
your  life ;  though  you  saw  him  not,  yet  if  you  Icnew  of  his 
coming  it  would  mar  your  mirth,  and  you  would  be  think- 
ing of  the  haste  he  makes,  and  hearkening  when  he  knock- 
eth  at  your  door.  Oh  that  ye  could  but  see  what  haste 
death  makes,  though  yet  it  hath  not  overtaken  you !  No 
post  so  swift !  No  messenger  more  sure !  As  sure  as  the 
sun  wUl  be  with  you  in  the  morning,  though  it  hath  many 

D 


50  PREFACE. 

thousand  and  hundred  thousand  miles  to  go  in  the  night,  so 
sure  will  death  be  quickly  mth  you ;  and  then  where  is 
your  sport  and  pleasure  ?  Then  will  you  jest  and  brave  it 
out  ?  Then  will  you  jeer  at  them  that  warned  you  ?  Then 
is  it  better  to  be  a  believing  saint,  or  a  sensual  worldling  ? 
And  then  whose  shall  all  those  things  be  that  you  have 
gathered?  Luke  xii.  19-21.  Do  you  not  observe  that 
days  and  weeks  are  quickly  gone,  and  nights  and  mornings 
come  apace,  and  speedily  succeed  each  other  ?  You  sleep, 
but  "  your  damnation  slumbereth  not;"  you  Hnger,  "but 
yoiu*  judgment  this  long  time  lingereth  not,"  2  Pet.  ii.  3-5; 
to  which  you  are  reserved  for  punishment,  2  Pet.  ii.  8,  9. 
"  Oh  that  you  were  ■wise  to  understand  this,  and  that  you 
did  consider  your  latter  end !  "  Deut.  xxxii.  20.  "  He 
that  hath  an  ear  to  hear,  let  him  hear "  the  call  of  God  in 
this  day  of  his  salvation. 

O  careless  sinners,  that  you  did  but  know  the  love  that 
you  unthankfully  neglect,  and  the  preciousness  of  the  blood 
of  Christ  wliich  you  despise !  Oh  that  you  did  but  know 
the  riches  of  the  gospel !  Oh  that  you  did  but  know  a  little 
the  certainty,  and  the  glory,  and  blessedness  of  that  ever- 
lastmg  Hfe,  which  now  you  will  not  set  your  hearts  upon, 
nor  be  persuaded  first  and  diligently  to  seek !  Heb.  xi.  6  ; 
xii.  28  ;  Matt.  \i.  13.  Did  you  but  know, the  endless  life 
Avith  God  which  }'0U  now  neglect,  how  quickly  would  you 
cast  away  yom-  sin  !  how  quickly  would  you  change  your 
miiid  and  life,  your  course  and  company,  and  tm-n  the 
streams  of  your  affections,  and  lay  out  yom-  care-  another 
way !  how  resolutely  would  you  scorn  to  yield  to  such 
temptations  as  now  deceive  you,  and  carry  you  away !  how 
zealously  would  you  bestir  yourselves  for  that  most  blessed 
life !  how  earnest  would  you  be  with  God  in  prayer !  hoAv 
diligent  in  hearing,  learning,  and  inqumng !  how  serious  in 
meditating  on  the  laws  of  God !  Psal.  i,  2.  how  fearful  of 
sinning  in  thought,  word,  or  deed !  and  how  carefid  to  please 
God  and  grow  m  hohness  !  Oh  what  a  changed  people  you 
would  be !  And  why  should  not  the  certain  word  of  God 
be  believed,  and  prevail  with  you,  which  openeth  to  you 


PREFACE.  51 

these  glorious  and  eternal  tilings?  Yea,  let  me  tell  you, 
that  even  here  upon  earth,  you  little  know  the  difference 
between  the  life  you  refuse  and  the  life  you  choose.  The 
sanctified  are  conversing  with  God,  when  you  scarce  dare 
think  of  him,  and  when  you  are  conversing  but  wdth  earth 
and  flesh  ;  their  conversation  is  in  heaven,  when  you  are  utter 
strangers  to  it,  and  your  beUy  is  your  god,  and  you  are 
minduig  earthly  tilings,  Phil.  iii.  18-20.  They  are  seek- 
ing after  the  face  of  God,  when  you  seek  for  nothing  higher 
than  this  world.  They  are  busily  laying  out  for  an  endless 
life,  where  they  shall  be  equal  with  the  angels,  Luke  xx.  36, 
when  you  are  taken  up  with  a  shadow,  and  a  transitory  thing 
of  nought.  How  low  and  base  is  yom*  earthly,  fleshly,  sin- 
ful life,  in  comparison  of  the  noble,  spmtual  life  of  true  be- 
lievers !  Many  a  time  have  I  looked  on  such  men  -vvith 
grief  and  pity,  to  see  them  trudge  about  the  world,  and 
spend  their  Hves,  care,  and  labour,  for  nothuig  but  a  Httle 
food  and  raiment,  or  a  little  fading  pelf,  or  fleshly  pleasures, 
or  empty  honours,  as  if  they  had  no  higher  thing  to  mind. 
What  difference  is  there  between  the  hves  of  these  men,  and 
of  the  beasts  that  perish,  that  spend  their  tune  in  working, 
and  eating,  and  living,  but  that  they  may  Kve  ?  They  taste 
not  of  the  inward  heavenly  pleasures  which  believers  taste 
and  live  upon.  I  had  rather  have  a  little  of  their  comfort, 
Avliich  the  forethoughts  of  their  heavenly  mlieritance  doth 
afford  them,  though  I  had  all  their  scorn  and  suffermgs  with 
it,  than  to  have  all  your  pleasures  and  treacherous  prosperi- 
ties ;  I  would  not  have  one  of  your  secret  gripes  and  pangs 
of  conscience,  dark  and  di'eadful  thoughts  of  death  and  the 
hfe  to  come,  for  all  that  ever  the  world  hath  done  for  you, 
or  aU  that  you  should  reasonably  hope  that  it  slioidd  do.  If 
I  were  in  your  unconverted,  carnal  state,  and  knew  but  Avhat 
I  know,  beheved  but  what  I  now  believe,  methinks  my  life 
would  be  a  foretaste  of  hell.  How  oft  should  I  be  thinking 
of  the  terrors  of  the  Lord,  and  of  the  dismal  day  that  is 
hasting  on !  Sure  death  and  heU  would  be  still  before 
me.  I  should  tliink  of  them  by  day,  and  dream  of  them  by 
uight ;  I  should  Ue  down  in  fear,  and  rise  in  terror,  and  Hve 


52 


PREFACE. 


in  anguish,  lest  death  should  come  before  I  was  converted : 
I  shoidd  have  small  felicity  in  any  thing  that  I  possessed,  and 
little  pleasure  in  any  company,  and  little  joy  in  any  thing  in 
the  world,  as|long  as  I  knew  myself  to  be  under  the  curse  and 
>vrath  of  God  :  I  should  still  be  afraid  of  hearing  that  voice, 
"  Thou  fool,  this  night  shall  thy  soul  be  required  of  thee," 
Luke  xii.  20.  And  that  fearful  sentence  would  be  written 
upon  my  conscience,  "  Verily  there  is  no  peace,  saith  my 
God,  to  the  wicked,"  Isa.  xlviii.  22  ;  hdi.  21.  O  poor  shmers ! 
it  is  a  more  jo}-ful  life  than  this  that  you  might  live,  if  you 
were  but  willing,  but  truly  mlling  to  hearken  to  Christ,  and 
to  come  home  to  God.  You  might  then  draw  near  to  God 
with  boldness,  and  call  him  your  Father,  and  comfortably 
trust  him  with  your  souls  and  bodies.  If  you  look  upon 
promises,  you  may  say,  They  are  aU  mine ;  if  upon  the 
curse,  you  may  say,  From  this  I  am  delivered.  ^Vhen  you 
read  the  law,  you  may  see  what  you  are  saved  from :  when 
you  read  the  gospel,  you  may  see  him  that  redeemed  you, 
and  see  the  course  of  his  love,  and  holy  Hfe,  and  sufferings, 
and  trace  him  in  his  temptations,  tears,  and  blood,  in  the 
work  of  your  salvation.  You  may  see  death  conquered, 
and  heaven  opened,  and  your  resurrection  and  glorification 
provided  for,  in  the  resurrection  and  glorification  of  yoiu- 
Lord.  If  you  look  on  the  saints,  you  may  say.  They  are 
my  brethren  and  companions.  If  on'  the  unsanctified,  you 
may  rejoice  to  think  that  you  are  saved  from  that  state.  If 
you  look  upon  the  heavens,  the  sun,  and  moon,  and  stars 
innumerable,  you  may  think  and  say,  My  Father's  face  is 
infinitely  more  glorious ;  it  is  higher  matters  that  he  hath 
prepared  for  his  saints.  Yonder  is  but  the  outward  court 
of  heaven.  The  blessedness  that  he  hath  promised  me,  is 
so  much  higher,  that  flesh  and  blood  cannot  behold  it.  If 
you  think  of  the  grave,  you  may  remember  that  the  glori- 
fied Spirit,  a  living  Head,  and  a  loving  Father,  have  all  so 
near  relation  to  your  dust,  that  it  cannot  be  forgotten  or 
neglected ; .  but  will  more  certainly  revive  than  the  plants 
and  flowers  in  the  spring ;  because  the  soul  is  still  alive, 
that  is  the  root  of  the  body,  and  Christ  is  alive,  that  is  the 


PREFACE.  53 

root  of  both.  Even  death,  which  is  the  king  of  fears,  may 
be  remembered  and  entertamed  with  joy,  as  being  the  day 
of  your  deliverance  from  the  remnants  of  sin  and  sorrow, 
and  the  day  which  you  beUeved,  and  hoped,  and  waited  for, 
when  you  shall  see  the  blessed  things  which  you  have  heard 
of,  and  shall  find  by  present  joyful  experience,  what  it  was 
to  choose  the  better  part,  and  be  a  sincere  beHeving  saint. 
AVhat  say  you,  sirs  ?  is  not  this  a  more  delightful  life,  to  be 
assured  of  salvation,  and  ready  to  die,  than  to  live  as  the 
ungodly,  that  have  their  hearts  "  overcharged  Avith  surfeit- 
ing and  di'unkenness,  and  the  cares  of  this  life,  and  so  that 
day  comes  upon  them  unawares  ?  "  Luke  xxi.  34,  36,  INIight 
you  not  hve  a  comfortable  life,  if  once  you  were  made  the 
heu's  of  heaven,  and  sure  to  be  saved  when  you  leave  the 
world  ?  O  look  about  you  then,  and  think  what  you  do, 
and  cast  not  away  such  hopes  as  these  for  very  nothing. 
The  flesh  and  world  can  give  you  no  such  hopes  or  comforts. 

And  besides  all  the  misery  that  }'ou  bring  upon  yourselves, 
you  are  the  troublers  of  others  as  long  as  you  are  uncon- 
verted. You  trouble  magistrates  to  rule  you  by  their  laws. 
You  trouble  ministers,  by  resisting  the  hght  and  guidance 
which  they  olfer  you ;  your  sin  and  misery  is  the  greatest 
grief  and  trouble  to  them  in  the  Avorld.  You  trouble  the 
commonwealth,  and  draw  the  judgments  of  God  upon  us  : 
it  is  you  that  most  disturb  the  holy  peace  and  order  of  the 
churches,  and  hinder  our  union  and  reformation,  and  are 
the  shame  and  trouble  of  the  churches  where  you  intrude, 
and  of  all  the  places  where  you  are.  Ah,  Lord  !  how  heavy 
and  sad  a  case  is  this,  that  even  in  England,  where  the  gos- 
pel doth  abound  above  any  other  nation  in  the  world ; 
Avhere  teaching  is  so  plain  and  common,  and  all  the  helps  we 
can  desire  are  at  hand ;  when  the  sword  hath  been  hewing 
us,  and  judgment  hath  run  as  a  fire  through  the  land ;  when 
deHverances  have  relieved  us,  and  so  many  admirable  mer- 
cies have  engaged  us  to  God,  and  to  the  gospel,  and  to  a 
holy  life ;  that  yet  after  all  this  our  cities,  and  towns,  and 
counties,  shall  abound  with  multitudes  of  unsanctified  men, 
and  swarm  with  so  much  sensuaHty,  as  everywhere  to  our 


PREFACE. 

grief  we  see.  One  would  have  tlionglit,  that  after  all  this 
light,  and  all  this  experience,  and  all  these  judgments  and 
mercies  of  God,  the  people  of  tliis  nation  should  have  joined 
together,  as  one  man,  to  tm-n  to  the  Lord  ;  and  should 
have  come  to  their  godly  teachers,  and  lamented  all  tlieir 
former  sins,  and  desired  them  to  join  with  them  in  puLlie 
humiliation  to  confess  their  sins  openly,  and  beg  pardon  ot 
them  fi'om  the  Lord,  and  should  have  craved  instruction  for 
the  time  to  come,  and  be  glad  to  be  ruled  by  the  Spirit 
within,  and  the  ministers  of  Clmst  without,  according  to  the 
word  of  God.  One  would  think,  that  after  such  reason  and 
scripture  evidence  as  they  hear,  and  after  all  these  means 
and  mercies,  there  should  not  be  an  ungodly  person  left 
among  us,  or  a  worldling,  or  a  drunkard,  or  a  hater  of  re- 
formation, or  an  enemy  to  holiness,  be  found  in  all  our 
towns  or  counties.  K  we  be  not  all  agreed  about  some 
ceremonies  or  forms  of  government,  one  would  think  that, 
before  this,  we  should  have  been  all  agreed  to  live  a  holy 
and  heavenly  life,  in  obedience  to  God,  his  word  and  minis- 
ters, and  in  love  and  peace  with  one  another.  But,  alas ! 
how  far  are  our  people  from  this  course !  ISIost  of  them,  in 
most  places,  do  set  their  hearts  on  earthly  things,  and  seek 
not  first  the  kingdom  of  God,  and  the  righteousness  thereof, 
but  look  at  holiness  as  a  needless  thing :  their  families  are 
prayerless,  or  else  a  few  heartless,  lifeless  words  must  serve 
instead  of  hearty,  fervent,  daily  pra}-er  ;  their  children  are 
not  taught  the  knowledge  of  Christ,  and  the  covenant  of 
grace,  nor  brought  up  in  the  nurture  of  the  Lord,  though 
they  falsely  promised  tliis  in  their  baptism.  They  instruct 
not  their  sei-wants  in  the  matters  of  salvation  ;  but  so  then- 
work  be  done  they  care  not.  There  are  more  oaths,  and 
curses,  and  ribald  and  raihng  speeches  in  their  families,  than 
gracious  words  that  tend  to  edification.  How  feAv  are  the 
families  that  fear  the  Lord,  and  inquire  after  his  word  and 
ministers,  how  they  should  live,  and  what  they  should  do  ; 
and  are  willing  to  be  taught  and  nded,  and  that  heartily 
look  after  everlasting  life !  And  those  few  that  God  hath 
made  so  happy,  are  commonly  the  by-word  of  their  neigh- 


PREFACE. 


55 


bours ;  when  we  see  some  live  in  drunkenness,  and  some  in 
pride  and  worldliness,  and  most  of  tlicm  have  httle  care  of 
their  salvation,  though  the  cause  be  gross,  and  past  all  con- 
troversy, yet  will  they  hardly  be  convinced  of  their  misery, 
{md  more  hardly  recovered  and  refonned ;  but  when  we 
have  done  all  that  we  are  able,  to  save  them  from  their 
sins,  we  leave  them,  most  of  them,  as  we  find  them.  And 
if,  according  to  the  law  of  God,  we  cast  them  out  of  the 
communion  of  the  church,  when  they  have  obstinately  re- 
jected all  our  admonitions,  they  rage  at  us  as  if  we  were 
their  enemies,  and  their  hearts  arc  filled  with  malice  against 
us,  and  they  will  sooner  set  themselves  against  the  Lord, 
and  his  laws,  and  church,  and  ministers,  than  against  their 
deadly  sins.  This  is  the  doleful  case  of  England  ;  we  have 
magistrates  that  countenance  the  ways  of  godliness,  and  a 
happy  opportunity  for  unity  and  reformation  is  before  us  ; 
and  faithful  ministers  long  to  see  the  right  ordering  of  the 
church,  and  of  the  ordinances  of  God  ;  but  the  power  of  sin 
in  our  people  doth  frustrate  almost  all.  Nowhere  almost 
can  a  faithftil  mmister  set  up  the  unquestionable  discipline  of 
Christ,  or  put  back  the  most  scandalous,  impenitent  sinners 
from  the  communion  of  the  church,  and  participation  of  the 
sacrament,  but  the  most  of  the  people  rail  at  them,  and  re- 
vile them ;  as  if  these  ignorant,  careless  souls  were  wiser 
than  their  teachers,  or  than  God  himself ;  and  fitter  to  rule 
the  church  than  they.  And  thus  in  the  day  of  our  visita- 
tion, when  God  calls  upon  us  to  reform  his  chm-ch,  though 
magistrates  seem  willing,  and  faithful  ministers  are  willing, 
yet  are  the  multitude  of  the  people  still  unwilling ;  and  sin 
hath  so  blinded  them,  and  hardened  t\ie\r  hearts,  that  even 
in  these  days  of  light  and  grace,  they  are  the  obstinate  ene- 
mies of  light  and  grace,  and  will  not  be  brought  by  the  calls 
of  God  to  see  their  folly,  and  know  what  is  for  their  good. 
Oh  that  the  people  of  England  knew,  "  at  least  m  this  their 
day,  the  things  that  belong  unto  their  peace,  before  they  are 
hid  from  their  eyes !"  Luke  xix.  42.  O  foohsh  and  miser- 
able souls !  Gal.  iii.  1,  who  hath  bewitched  your  minds  into 
such  madness,  and  your  hearts  into  such  deadness,  that  you 


66 


PEEFACE 


should  be  such  mortal  enemies  to  yoiu-selve^,  and  go  on  so 
obstinately  towards  damnation,  that  neither  the  word  of  God 
nor  the  persuasions  of  men  can  change  your  minds,  or  hold 
yom-  hands,  or  stop  you  till  you  are  past  remedy?  Well, 
sinner !  tliis  life  %vill  not  last  always ;  this  patience  will  not 
wait  upon  you  still.  Do  not  think  that  you  shall  abuse  your 
Maker  and  Redeemer,  aad  serve  his  enemies,  and  debase 
yom-  souls,  and  trouble  the  world,  and  wrong  the  church, 
and  reproach  the  godly,  and  grieve  yom*  teachers,  and  hin- 
der reformation,  and  all  this  upon  j&'ee  cost.  You  know  not 
yet  what  this  must  cost  you,  but  }  ou  must  shortly  know, 
Avhen  the  righteous  God  shall  take  you  in  hand,  who  will 
handle  you  in  another  manner  than  the  sharpest  magistrates 
or  the  plainest  dealing  pastors  did,  miless  you  prevent  the 
everlasting  torments  by  a  sound  conversion,  and  a  speedy 
obeying  the  call  of  God.  "  He  that  hath  an  ear  to  hear, 
let  him  hear,"  while  mercy  hath  a  voice  to  call. 

One  desperate  objection  (which  I  have  touched  in  the 
sequel,  but  -with  too  much  bre^ity)  I  find  sticks  close  to  the 
hearts  of  many  ungodly  men.  They  think  that  God  doth 
not  so  much  care  what  men  think,  or  say,  or  do,  as  we  per- 
suade them ;  and  therefore  they  care  so  little  themselves. 
For  the  com-iucing  of  such  atheistical  men  as  these,  I  shall 
propound  the  following  questions  : — 

1.  Dost  thou  think  God  careth  whether  thou  be  a 
man  or  not  ?  K  not,  who  made  thee,  and  preserved  thee  ? 
If  he  do,  then  sure  he  careth  whether  thou  behave  thyself 
as  a  man.  Xo  man  is  so  foolish  as  to  make  any  instrument, 
build  a  house,  or  a  sliip,  and  not  care,  when  he  hath  done, 
whether  it  be  good  for  the  use  he  made  it.  Do  not  for  shame, 
tlien,  impute  such  folly  to  the  God  of  wisdom,  as  if  he  made 
so  noble  a  creatm-e  as  man,  and  endowed  him  with  such 
noble  faculties,  and  all  for  nothing,  and  careth  not  what  be- 
cometh  of  liim  when  he  hath  done.  ^^Tiy  should  God  give 
thee  a  mind  that  can  know  him,  and  a  heait  that  can  love 
him,  when  he  careth  not  whether  thou  know  him,  and  love 
him,  or  not  ?  Do  not  you  see,  that,  in  the  course  of  nature, 
every  thing  is  fitted  to  its  use?   The  beasts  know  not  God, 


PREFACE. 


57 


nor  are  capable  of  lo\ing  him,  because  tbey  were  made  for 
no  such  use ;  but  thy  capacity  shews  that  thou  wast  made 
for  God,  and  for  a  life  to  come. 

2.  Dost  thou  think  that  God  is  everywhere  present,  and 
infinite,  and  all-sufficient  ?  If  not,  thou  dost  not  beheve 
that  he  is  God ;  and  it  is  unreasonable  to  imagine,  that 
God  hath  made  a  world  that  is  greater,  and  more  extensive 
or  comprehensive,  than  himself !  For  none  can  communicate 
more  than  he  hath.  But  if  thou  art  forced  to  confess  that 
God  is  ever}^here,  and  as  sufficient  for  every  single  man, 
as  if  he  had  never  another  creature  to  regard,  thou  must 
needs  confess  then  that  he  is  not  careless  of  the  hearts  and 
ways  of  the  sons  of  men  ;  for  they  are  things  that  are  still 
before  his  eyes.  It  is  base  and  blasphemous  thoughts  of 
God,  as  if  he  were  Hmited,  absent,  or  insufficient,  that  makes 
men  thmk  him  so  regardless  of  their  hearts  and  ways. 

3.  Dost  thou  think  that  God  careth  what  becomes  of  thy 
body  ?  whether  thou  be  sick  or  well  ?  whether  thou  live  or 
die  ?  If  not,  then  how  camest  thou  by  thy  life,  and  health, 
and  mercies  ?  If  tliey  came  fi*om  any  other  fountain,  tell 
us  from  whence.  Is  it  not  to  God  that  thou  prayest  for 
thy  life  and  health  ?  Darest  thou  say  to  him,  I  -will  not 
depend  upon  thee  ?  I  Avill  not  be  beholden  to  thee  for  the 
life  and  mercies  of  another  day?  If  so,  then  thou  art  a 
blind  atheist.  But  if  thou  thinkest  he  cares  for  thy  body, 
canst  thou  think  he  cares  not  more  for  thy  soul  ?  If  he  must 
regard  to  furnish  thee  with  mercies,  he  will  surely  have  a 
regard  whether  thou  love  and  live  to  him  that  gave  them. 

4.  Dost  thou  beheve  that  God  is  the  Governor  of  the 
world,  or  not  ?  If  not,  then  there  can  be  no  rightful  go- 
vernment. For  as  no  justice  of  peace  can  have  a  power, 
but  from  the  sovereigii  ;  so  no  sovereign  can  have  power, 
but  from  God ;  nor  be  a  lawful  governor,  but  under  him : 
and  then  all  the  world  would  be  turned  into  confusion. 
But  if  thou  must  needs  confess  that  God  is  the  Governor  of 
the  world,  what  an  unwise,  unrighteous  governor  wouldst 
thou  make  him,  if  thou  tliiiikest  that  he  regardeth  not  the 


58  PREFACE. 

hearts  and  ways  of  those  whom  he  doth  govern  !  This  still 
is  but  to  deny  hini  to  be  God 

5.  K  God  do  not  care  so  much  what  is  in  our  hearts,  or 
what  we  do,  why  then  should  he  make  a  law  for  our  hearts, 
and  words,  and  ways  ?  Would  he  command  us  that 
which  he  doth  not  care  for  ?  Would  he  so  strictly  forbid 
sin,  if  he  were  indifferent  whether  we  sin  or  not  ?  'VA'ould 
he  promise  eternal  life  to  the  holy  and  obedient,  if  he  cared 
not  whether  we  be  holy  and  obedient  or  no?  Would 
he  threaten  hell  to  all  that  are  ungodly,  if  he  cared  not 
whether  we  are  godly  or  not  ?  Darest  thou  say,  that  the 
almighty,  holy  God  is  fain  to  rule  the  world  by  a  He,  and 
to  deceive  men  into  obedience?  Yea,  the  xery  law  of 
nature  itself  doth  contaui  not  only  precepts  of  our  duty, 
but  the  hopes  and  fears  of  the  life  to  come,  without  which 
the  world  could  not  be  governed ;  and  certainly  they  are 
no  deceits,  by  wliich  an  infinite  wisdom,  and  power,  and  good- 
ness, doth  govern  the  world. 

6.  If  God  did  not  much  regard  our  hearts  and  Hves,  why 
doth  he  make  all  the  world  to  be  our  servants  ?  Doth  he 
give  us  the  smi,  and  moon,  and  stars,  the  earth,  and  all 
creatm-es  to  attend  us,  and  serve  us  with  their  Hves  and 
\drtues,  and  yet  doth  he  not  care  for  om-  hearts  or  service  ? 
This  is  as  foolish  as  to  say,  that  he  hath  made  aU  the  world 
in  vain,  and  careth  not  for  it,  now  he  hath  made  it. 

7.  If  he  cared  not  for  the  fi'ame  of  our  hearts  and  Hves, 
he  would  not  have  sent  his  Son  to  redeem  us,  and  to  cleanse 
us  from  iniquity,  and  sanctify  us  a  peculiar  people  to  him- 
self, Tit.  ii.  14.  Surely  the  price  that  was  paid  for  sinners, 
and  the  wonderful  design  of  God  in  our  redemption,  doth 
shew  that  he  makes  not  Hght  of  sin,  and  that  he  is  wonder- 
fliUy  in  love  vnth.  holiness. 

8.  If  God  did  not  regard  our  hearts  and  Hves,  he  would 
not  have  made  it  the  office  of  his  ministers  to  caU  us  daily 
to  repentance  and  a  holy  life  ;  nor  commanded  them  to  make 
such  a  stu'  with  sinners  to  win  them  unto  God  :  he  would 
not  have  appointed  all  liis  ordinances,  pubHc  and  private, 


PREFACE. 


59 


also  to  this  end.  Doth  God  command  all  this  ado  for  a 
thing  he  regards  not  ? 

9.  ISTor  would  he  punish  the  world  with  hell  hereafter, 
or  so  many  dreadful  judgments  here,  as  thousands  feel,  if  he 
cared  not  what  they  think  or  do.  Methinks,  men  that  are 
so  often  groaning  under  his  rod,  should  feel  that  he  looks 
after  their  hearts  and  ways. 

10.  And  how  can  the  Holy  Ghost  be  our  Sanctifier,  if 
God  be  so  indifferent,  whether  we  be  clean  or  unclean  V 
Dare  you  think  that  the  Holy  Ghost  doth  take  upon  hini  a 
needless  work? 

11.  Methinks  you  might  perceive,  even  in  the  malice  of 
the  tempter,  that  God  is  holy,  and  hateth  iniquity  ;  and  his 
word  is  true,  that  telleth  us  of  the  eternal  punishment  of 
sin.  The  Scripture  tells  us  of  the  angels'  fall,  and  that 
many  of  them  are  become  de-vils  by  their  sin,  and  are  mali- 
cious enemies  of  man's  salvation.  And  do  you  not  easily 
perceive  it  to  be  true  ?  How  came  they  else  to  be  such 
importunate  tempters  of  men,  which  we  feel,  alas  !  by  too 
much  experience?  Or  if  this  e\'idence  be  not  palpable 
enough  to  convince  the  infidel ;  how  come  they  to  make  so 
many  bargains  with  conjurers  and  witches,  to  draw  them 
from  God  and  salvation,  as  they  have  done?  How  come 
they  to  appear  in  terrible  shapes  to  so  many  as  they  have 
done,  and  still  upon  designs  that  declare  their  own  dejected, 
base  condition,  and  their  enmity  to  God  and  man,  and  their 
eager  desii'e  to  engage  men  in  a  way  of  sin  ?  If  any  infidel 
win  not  believe  that  really  there  have  been  witches  and  ap- 
paritions, and  consequently  that  there  are  devils,  who  arfc 
miserable,  malicious  spirits,  who  by  sin  are  cast  out  of  the 
favour  of  God,  and  would  draw  men  into  their  miserable 
case ;  let  them  come  and  reason  the  case  with  me,  and  I 
shall  quickly  tell  them  of  so  many  sure  and  undeniable  in- 
stances, and  give  them  so  much  proof  of  the  truth  of  it,  as 
shall  leave  them  nothing  to  say  against  it,  unless  they  will 
still  say,  We  wUl  not  believe :  yea,  so  much,  as  that  I  wiU 
not  be  beholden  to  the  vilest  atheist  or  infidel  to  believe  it, 


60 


PREFACE. 


if  he  will  not  quite  renounce  ins  reason,  but  give  it  leave  to 
see  the  light. 

12.  Lastly,  K  }'et  you  think  that  God  (the  Sovereign 
Ruler  of  the  world,  that  is  everj  where  present,  and  pre- 
serveth  all)  doth  care  so  little  what  men  are,  or  what  they 
do,  whether  they  are  holy  or  unholy,  obedient  or  disobe- 
dient to  his  laws  ;  then  metliinks  that  you  yourselves,  and 
all  the  rest  of  your  fellow-creatures,  should  little  care. 
Two  questions  therefore  I  must  propound  to  you  : 
1.  Do  not  you  care  what  men  say  of  you,  or  do  to  you? 
Are  you  contented  that  men  slander  you,  and  abuse  you,  or 
set  your  houses  or  towns  on  fire,  or  destroy  your  cattle,  or 
wives  or  children,  and  imprison,  wound,  or  kill  yourselves  ? 
If  you  will  make  a  great  matter  what  men  say  or  do  against 
you,  can  you  be  so  mad  (for  it  is  no  better)  as  to  think  that 
the  omnipotent,  holy  God,  should  little  regard  what  is  said 
or  done  against  himself,  and  against  his  servants,  and  that 
by  such  silly  worms  as  men,  that  are  his  workmanship  ?  Did 
not  selfishness  make  you  blind  and  partial,  you  would  know 
that  one  sin  against  God  deserves  more  punishment  than 
ten  thousand  thousand  times  as  much  against  such  silly 
things  as  you.  Do  you  make  no  matter  of  difference 
between  a  bad  servant  and  a  good  ?  an  obedient  and  dis- 
obedient child  ?  a  son  that  will  lay  down  his  life  for  you, 
and  a  son  that  longs  for  your  death,  that  he  may  have  your 
land?  between  a  faithful  friend  and  a  deadly  enemy?  If 
you  do  not,  you  are  not  men,  but  something  else  in  human 
shape.  If  you  do,  then  you  are  somewhat  worse  than  men, 
if  yet  you  would  have  the  blessed  God  to  make  no  great 
difference  between  those  that  love  him  above  all  the  world, 
and  those  that  regard  him  not ;  between  the  holy  and  un- 
holy soul. 

And,  2.  I  would  ask  you  whether  you  would  have  the 
rulers  of  the  world  to  take  care  what  men  say  or  do,  or 
would  you  not  ?  If  not,  then  you  would  have  all  the  world 
turned  loose,  and  you  would  have  every  man  that  is  poorer 
than  you,  have  leave  to  rob  you ;  and  every  man  that  luiteth 


PEEPACE.  61 

you,  have  leave  to  beat  or  kill  you ;  and  every  man  that 
liketh  your  house,  or  lands,  or  goods,  or  cattle,  to  have  leave 
to  take  them  from  you  ;  and  every  man  defile  your  wives  or 
daughters,  that  hath  a  mind  to  it  ?  And  so  we  should  see 
whither  it  is  that  infidelity  leads  men.  But  if  you  like  not 
this,  then  you  are  most  unreasonable,  if  you  would  have 
magistrates  to  be  regardful  of  men's  actions,  and  not  God  ; 
if  magistrates  must  hang  men  for  wronging  you,  and  tlie 
eternal  Mnjesty  must  not  punish  them  for  wronging  him,  and 
breaking  his  laws,  which  is  infinitely  a  greater  matter.  As 
if  you  would  have  a  constable  punish  men,  and  the  king  or 
judge  to  have  no  regard  of  it ;  for  kings  are  under  God,  as 
constables  are  under  kings,  and  a  thousandfold  lower. 

The  truth  is,  wicked  men  are  fallen  so  far  fi:'om  God  to 
themselves,  that  they  are  as  gods  to  themselves  in  their  own 
esteem,  and  besides  themselves  they  know  no  God ;  and 
therefore  any  -wrong  that  is  done  against  them,  or  any  good 
that  is  done  for  them,  they  would  have  regarded ;  but  tbe 
wrong  and  disobedience  that  is  against  God,  they  would  have 
nothing  made  of  it.  And  they  have  such  narrow,  blasphe- 
mous thoughts  of  God,  as  if  he  were  a  finite  creature  like 
themselves,  that  can  be  but  in  one  place  at  once,  that  makes 
them  so  blaspheme  his  providence,  and  think  he  minds  no 
good  or  evil,  and  will  not  regard  the  godly,  or  punish  the 
ungodly,  but  were  like  the  idols  of  the  heathen,  that  have 
eyes  and  see  not,  ears  and  hear  not,  and  hands  without  an 
executive  power.  But  when  the  memorial  book  of  God  is 
opened,  which  is  written  for  them  that  fear  the  Lord,  and 
think  upon  his  name  ;  and  when  the  liord  shall  say  of  them, 
"  These  are  mine,"  as  he  is  making  up  his  jewels,  and 
spareth  them  as  a  man  spareth  his  son  that  serveth  him  ; 
then  shall  these  infidels  return  to  their  wits,  and  the  righte- 
ous shall  return  from  their  fears  and  sufferings,  and  shall 
decern  between  the  righteous  and  the  wicked,  between  those 
that  serve  God  and  those  that  serve  him  not,  Mai.  ui.  16-18. 

Another  objection  I  find  most  common  in  the  mouths  of 
the  ungodly,  especially  of  late  years ;  they  say.  We  can  do 
nothing  without  God  ;  we  cannot  have  grace  if  God  will  not 


02  PREFACE. 

give  it  us  ;  and  if  he  will,  we  shall  quickly  turn  :  if  he  have 
not  predestinated  us,  and  wiH  not  turn  us,  how  can  we  turn 
ourselves  or  be  saved  ?  It  is  not  in  him  that  ^vills,  or  in 
him  that  runs.    And  thus  they  think  they  arc  excused. 

I  have  answered  this  formerly,  and  m  this  book ;  but 
let  me  now  say  this  much.  1.  Though  you  cannot  cure 
yom-selves,  you  can  hurt  and  poison  yourselves  :  it  is  God 
that  must  sanctify  your  hearts ;  but  who  corrupted  them  ? 
Will  you  wilfully  take  poison,  because  you  cannot  cure 
yourselves  ?  Methinks  you  should  the  more  forbear  it :  }  ou 
should  the  more  take  heed  of  sinning,  if  you  cannot  mend 
what  sm  doth  mar.  2.  Though  you  cannot  be  converted 
without  the  special  grace  of  God,  yet  you  must  know,  that 
God  giveth  his  gi'ace  in  the  use  of  his  holy  means  which  he 
hath  appointed  to  that  end  ;  and  common  grace  may  enable 
you  to  forbear  your  gross  sinning,  as  to  the  outward  act,  and 
to  use  those  means.  Can  you  truly  say  that  you  do  as  much 
as  you  are  able  to  do  ?  Are  you  not  able  to  go  by  an  ale- 
house door,  or  to  shut  your  mouths  and  keep  out  the  diink? 
or  to  forbear  the  company  that  harden eth  you  to  sin  ?  Arc 
you  not  able  to  go  hear  the  word,  and  think  of  what  you 
heard  when  you  come  home?  and  to  consider  vnth.  your- 
selves of  yoiu-  own  condition,  and  of  everlasting  things?  Are 
you  not  able  to  read  good  books  fi-om  day  to  day,  at  least 
on  the  Lord's  day,  and  to  converse  vnth.  those  that  fear  the 
Lord  ?  You  cannot  say  that  you  have  done  what  you  are 
able.  3.  And  therefore  you  must  know  that  you  can  forfeit 
the  grace  and  help  of  God  by  your  Avihul  sinrdng  or  negli- 
gence, though  you  cannot,  -R-ithout  grace,  turn  to  God.  If 
you  will  not  do  what  you  can,  it  is  just  with  God  to  deny 
you  that  grace  by  which  you  might  do  more.  4.  And  for 
God's  decrees,  you  must  know  that  they  separate  not  the 
end  and  means,  but  tie  them  together.  God  never  decreed 
to  save  any  but  the  sanctified,  nor  to  damn  any  but  the 
unsanctified.  God  doth  as  truly  decree  fi'om  everlasting 
whether  your  land  this  year  shall  be  barren  or  fi'uitful,  and 
just  how  long  you  shall  Hve  in  the  world,  as  he  hath  decreed 
whether  you  shall  be  saved  or  not.  And  yet  you  would  think 


PREFACE.  63 

that  man  but  a  fool  that  would  forbear  ploughing  and  sow- 
ing, and  say,  If  God  have  decreed  that  my  gi'ound  shall 
bear  corn,  it  will  bear  whether  I  plough  and  sow  or  not. 
If  God  have  decreed  that  I  shall  Hve,  I  shall  hve  whether  I 
eat  or  not ;  but  if  he  have  not,  it  is  not  eating  will  keep 
me  alive.  Do  you  know  how  to  answer  such  a  man,  or  do 
you  not  ?  Jf  you  do,  then  you  know  how  to  answer  your- 
selves ;  for  the  case  is  alike  :  God's  decree  is  as  peremptory 
about  your  bodies  as  your  souls.  If  you  do  not,  then  try 
first  these  conclusions  upon  your  bodies,  before  you  venture 
to  try  them  on  your  souls  ;  see  first  whether  God  -will  keep 
you  alive  "s^^thout  food  or  raiment,  and  whether  he  will  give 
you  corn  -without  tillage  and  labom*,  and  whether  he  will 
bring  you  to  yom'  journey's  end  without  your  travel  or  car- 
riage ;  and  if  you  speed  well  in  this,  then  try  whether  he 
will  bring  you  to  heaven  without  your  diligent  use  of  means, 
and  sit  down  and  say,  We  cannot  sanctify  ourselves. 

And  for  the  point  of  fi-ee-wiU,  which  you  harp  so  long 
upon,  di\ines  are  not  so  much  cUsagreed  about  it  as  you 
imagine.  Augustine  as  weU  as  Pelagius,  Calvin  as  well  as 
Arminius,  the  Dominicans  as  well  as  the  Jesuits,  all  do 
generally  mamtain,  that  man  hath  fi-ee-will.  The  orthodox 
say,  that  fi-ee-will  is  corrupted  and  disposed  to  oil.  Epi- 
phanius  condemned  Origen  for  sajing,  that  man  had  lost 
the  image  of  God,  and  makes  it  a  point  of  heresy.  And 
yet  one  may  truly  say,  That  man  hath  lost  God's  image ; 
and  another  may  truly  say.  That  he  hath  not  lost  it.  For 
there  is  a  twofold  image  of  God  in  man  :  the  one  is  natural, 
and  that  is  our  reason  and  fi-ee-will,  and  this  is  not  lost ; 
the  other  is  quahtative  and  ethical,  and  this  is  our  hohness, 
and  this  is  lost,  and  by  grace  restored.  No  man  of  brains 
denieth,  that  a  man  hath  a  ^dll  that  is  natm-aUy  fi-ee  ;  it  is 
fi-ee  from  -vdolence,  and  it  is  a  self-determining  principle ;  but 
it  is  not  fi-ee  fi'om  caoI  dispositions.  It  is  habitually  averse 
to  God  and  holiness,  and  inchned  to  earthly,  fleshly  things  ; 
it  is  enslaved  by  a  sinful  bias.  Tliis,  no  man,  metliinks, 
that  is  a  Christian,  should  deny  ;  and  of  the  aged,  I  see 
not  how  an  infidel  can  deny  it.    Alas,  we  easily  confess  to 


4 


64  PREFACE.  ' 

you,  that  you  liave  not  tliis  spiritual,  moral  free-will,  which 
is  but  your  right  inclination,  and  your  habitual  willingness 
itself.  If  you  had  a  ynl\  that  were  freed  from  Avicked  in- 
clinations, I  had  no  need  to  write  such  books  as  these  to 
persuade  you  to  be  -sriUing  in  a  case  which  your  own  salva- 
tion Heth  on.  To  the  giief  of  our  souls,  we  perceive,  after 
all  our  preachings  and  persuasions,  that  the  ungodly  have 
not  this  spiritual  free--vviU.  But  this  is  nothing  but  your 
willingness  itself,  and  inclination  to  be  willing  ;  and  there- 
fore the  want  of  it  is  so  far  from  excusmg  you,  that  the 
more  you  want  it  (that  is,  the  more  you  are  wilful  in  sin) 
the  worse  you  are,  and  the  sorer  will  be  your  pimishment. 
And  oiu'  preachuig  and  persuasions,  and  your  hearing  and 
consideraig,  are  the  appointed  means  to  get  this  moral 
power  of  freedom,  that  is,  to  make  you  tmly  wiUing. 

Well,  sirs.  I  have  but  three  requests  to  you.  and  I  have  done : 
First,  That  you  will  seriously  read  over  this  small  treatise 
(and  if  you  have  such  that  need  it  in  yoiu*  tamiUes.  that  }  ou 
read  it  over  and  over  to  them  :  and  if  those  that  fear  God 
would  go  now  and  then  to  their  ignorant  neighbours,  and 
read  this  or  some  other  book  to  them  of  this  subject,  they 
might  be  a  means  of  winmng  of  souls.)  If  we  cannot  en- 
treat so  small  a  labour  of  men  for  their  own  salvation,  as  to 
read  such  short  instructions  as  these,  they  set  little  by  them- 
selves, and  will  most  justly  perish.  Secondly,  ^Tien  you 
have  read  over  tliis  book,  I  would  entreat  you  to  go  alone, 
and  ponder  a  little  what  you  have  read,  and  bethink  you, 
as  in  the  sight  of  God,  whether  it  be  not  true,  and  do  not 
nearly  touch  your  souls,  and  whether  it  be  not  time  for  you 
to  look  about  you  :  and  I  also  entreat  that  you  will  fall  upon 
your  knees  and  beseech  the  Lord  that  he  will  open  your 
eyes  to  understand  the  truth,  and  turn  yom-  hearts  to  the 
love  of  God,  and  beg  of  him  all  that  saving  grace,  that  you 
have  so  long  neglected,  and  foUow  it  on  from  day  to  day, 
till  your  heai*ts  be  changed  ;  and  -vvithal,  that  you  will  go 
to  yom*  pastoi^s  (that  ai'e  set  over  you,  to  take  care  of  the 
health  and  safety  of  your  souls,  as  physicians  do  for  the  health 
of  your  bodies),  and  desire  them  to  direct  you  what  com-se  to 


PREFACE. 


65 


take,  and  acquaint  them  Avith  yotir  spiritual  estate,  that  you  may 
have  the  benefit  of  their  ad\dce  and  ministerial  help.  Or  if 
you  have  not  a  faithful  pastor  at  home,  make  use  of  some 
other  in  so  great  a  need.  Thirdly,  When  by  reading,  con- 
sideration, prayer,  and  ministerial  ad\-ice,  you  are  once  ac- 
quainted with  your  sin  and  misery,  with  yom'  duty  and  re- 
med}',  delay  not,  but  presently  forsake  your  sinful  company 
and  courses,  and  turn  unto  God,  and  obey  his  call,  and  as 
you  love  your  souls,  take  heed  that  you  go  not  on  against 
so  loud  a  call  of  God,  and  against  your  own  knowledge  and 
conscience,  lest  it  go  worse  with  you  in  the  day  of  judg- 
ment than  Avith  Sodom  and  Gomon^ah.  Inquire  of  God,  as 
a  man  that  is  willing  to  know  the  truth,  and  not  be  a  wil- 
ful cheater  of  his  soul.  Search  the  holy  Scripture  daily, 
and  ice  Avhether  these  things  be  so  or  not ;  try  impartially 
whether  it  be  safer  to  trust  heaven  or  earth  ;  and  whether 
it  be  better  to  follow  God  or  man,  the  Spirit  or  the  flesh  ; 
and  better  to  live  in  holiness  or  sin  ;  and  whether  an  un- 
sanctified  estate  be  safe  for  you  to  abide  in  one  day  longer ; 
and  when  you  have  found  out  which  is  best,  resolve  accord- 
ingly, and  make  your  choice  without  any  more  ado.  If  you 
will  be  true  to  your  own  souls,  and  do  not  love  everlasting 
torments,  I  beseech  you,  as  from  the  Lord,  that  you  will 
but  take  this  reasonable  advice.  O  what  happy  towns  and 
countries,  and  what  a  happy  nation  might  we  have,  if  we 
could  but  persuade  our  neighbours  to  agree  to  such  a  ne- 
cessary motion !  What  jo}'ful  men  Avould  all  faithful  minis- 
ters be,  if  they  could  but  see  their  people  truly  heavenly 
and  holy !  This  would  be  the  unity,  the  peace,  the  safety, 
the  glory  of  oiu*  churches,  the  happiness  of  our  neighbours, 
and  the  comfort  of  our  souls.  Then  how  comfortable  should 
we  preach  absolution  and  peace  to  you,  and  deliver  the 
sacraments,  which  are  the  seals  of  peace,  to  you.  And  Avith 
Avhat  loA^e  and  joy  might  we  live  among  you ;  at  yom*  death- 
bed, hoAV  boldly  might  we  comfort,  and  encourage  your  de- 
parting souls  ;  and  at  your  burial,  how  comfortably  might 
we  leave  you  in  the  grave,  in  expectation  to  meet  your 
souls  in  heaven,  and  to  see  your  bodies  raised  to  that  glory. 

E 


66 


PREFACE. 


But  if  still  the  most  of  you  will  go  on  in  a  careless,  ig- 
norant, fleshly,  worldly,  or  unholy  life ;  and  all  our  desires 
and  laboui*s  cannot  so  far  prevail  as  to  keep  you  from  the 
■wilflil  damning  of  yoiu'^selves ;  we  must  then  imitate  our 
Lord,  who  delighteth  himself  in  those  few  that  are  his 
jewels,  and  the  little  flock  that  shall  receive  the  kingdom, 
when  the  most  shall  reap  the  miseiy  which  they  sowed.  In 
nature  excellent  thiags  ai'c  few.  The  world  hath  not  many 
suns  or  moons  ;  it  is  but  a  Httle  of  the  earth  that  is  gold  or 
silver ;  piinces  and  nobles  are  but  a  small  part  of  the  sons 
of  men.  And  it  is  no  gi-eat  number  that  are  learned,  judi- 
cious, or  wise,  here  in  this  world.  And  therefore  if  the  gate 
being  strait,  and  the  way  narrow,  there  be  but  few  that  find 
salvation,  yet  God  ■will  have  his  glor^'  and  pleasure  in  those 
few.  And  when  Chiist  '*  shall  come  with  his  mighty  angels 
in  flaming  fire,  taking  vengeance  on  them  that  know  not 
God,  and  obey  not  the  gospel  of  om*  Lord  Jesus  Christ,  his 
coming  will  be  glorified  in  his  saints,  and  admired  in  all  true 
behevers,"  2  Thess.  i.  7-10. 

And  for  the  rest,  as  God  the  Father  vouchsafed  to  create 
them,  and  God  the  Son  disdained  not  to  bear  the  penalt}- 
of  theii'  sins  upon  the  cross  ;  and  did  not  judge  such  suSer- 
ings  vain,  though  he  knew  that  by  refusing  the  sanctitica- 
tion  of  the  Holy  Ghost,  they  would  finally  destroy  them- 
selves ;  so  we  that  are  his  miuistei"^,  though  these  be  not 
gathered ;  judge  not  our  labour  wholly  lost.  See  Isa. 
xlix.  5. 

Eeader,  I  have  done  with  thee  (when  thou  hast  perused 
this  book)  ;  but  sm  hath  not  yet  done  with  thee  (even  those 
that  thou  thoughtest  had  been  forgotten  long  ago),  and 
Satan  hath  not  yet  done  with  thee  (though  now  he  be  out 
of  sight),  and  God  hath  not  yet  done  with  thee,  because 
thou  wilt  not  be  persuaded  to  have  done  with  deadly,  reign- 
ing sin.  I  have  written  thee  this  persuasive,  as  one  that  is 
going  into  another  world,  where  the  things  are  seen  that  I 
here  speak  of,  and  as  one  that  knoweth  thou  must  shortly 
be  there  th^-self.  As  ever  thou  woultlst  meet  me  with  com- 
fort before  the  Lord  that  made  us ;   as  ever  thou  wilt 


PREFACE.  67 

escape  the  everlasting  plagues  prepared  for  the  final  ne- 
glecters  of  salvation,  and  for  all  that  are  not  sanctified 
by  the  Holy  Ghost,  and  love  not  the  communion  of  the 
saints,  as  members  of  the  holy  catholic  church ;  and  as  ever 
thou  liopest  to  see  the  face  of  Christ  the  Judge,  and  of  the 
majesty  of  the  Father,  with  peace  and  comfort,  to  be  re- 
ceived into  glory,  when  thou  art  tm-ned  naked  out  of  this 
world ;  I  beseech  thee,  I  charge  thee,  to  hear  and  obey  the 
call  of  God,  and  resolvedly  to  tm-n,  that  thou  mayst  live. 
But  if  thou  vnlt  not,  even  when  thou  hast  no  true  reason  for 
it,  but  because  thou  wilt  not ;  I  summon  thee,  answer  for 
it  before  the  Lord,  and  requu'e  thee  there  to  bear  me  wit- 
ness I  gave  thee  wariung,  and  that  thou  wert  not  condemned 
for  want  of  a  call  to  tm-n  and  live,  but  because  thou  wouldst 
not  beUeve  it,  and  obey  it ;  which  also  must  be  the  testi- 
mony of  thy  serious  monitor. 

KICHARD  BAXTER. 


CALL  TO  THE  UNCONVERTED 

TO  TURN  AND  LIVE. 


"  Say  tiiito  them,  as  I  live,  saith  the  Lord  God,  I  have  no  pleasure  in 
the  death  of  the  wicked  ;  but  that  the  wicked  turn  from  his  way  and  live: 
turn  ye,  turn  ye  from  your  evil  ways;  ^ov  why  will  ye  die.  O  house  of 
Israel?" — Ezekiel  xxxiii.  11. 

It  hath  been  the  astonishing  wonder  of  many  a  man,  as  well 
as  me,  to  read  in  the  holy  Scripture,  how  few  will  be  saved, 
and  that  the  greatest  part  even  of  those  that  are  called,  will 
be  everlastingly  shut  out  of  the  kingdom  of  heaven,  and 
tormented  with  the  de\ils  in  eternal  fire.  Infidels  believe 
not  this  when  the}'  read  it,  and  therefore  must  hereafter  feel 
it.  Those  that  do  believe  it,  are  forced  to  cry  out  with  Paul, 
"  Oh  the  depth  of  the  riches  both  of  the  wisdom  and  know- 
ledge of  God  !  How  unsearchable  are  his  judgments,  and 
his  ways  past  finding  out !"  Rom.  xi.  13.  But  nature  itself 
doth  teach  us  all,  to  lay  the  blame  of  evil  works  upon  the 
doers  ;  and  therefore  when  we  see  any  heinous  thing  done,  a 
principle  of  justice  doth  provoke  us  to  inquire  after  him  that 
did  it,  that  the  evil  of  the  work  may  return  the  evil  of  shame 
upon  the  author.  If  we  saw  a  man  killed  and  cut  in  pieces 
by  the  way,  we  should  presently  ask.  Oh !  who  did  this  cruel 
deed  ?  If  the  town  Avere  wilfully  set  on  fire,  you  wovild  ask, 
What  wicked  wi'etch  did  this?  So  when  we  read  that  the  most 
will  be  fire-brands  of  hell  for  ever,  we  must  needs  think  with 
ourselves,  how  comes  this  to  pass  ?  And  whom  doth  it  belong 


70  A  CALL  TO  THE  UNCOXVERTED. 

to  ?  who  is  it  that  is  so  cruel  as  to  be  the  cause  of  such  a 
thing  as  this  ?  And  we  can  meet  with  few  that  will  own  the 
guilt.  It  is  indeed  confessed  by  all,  that  Satan  is  the  cause, 
but  that  doth  not  resolve  the  doubt,  because  he  is  not  the 
piincipal  cause.  He  doth  not  force  men  to  sin,  but  tempt 
them  to  it,  and  leaves  it  to  their  own  wills,  whether  they  will 
do  it  or  not.  He  doth  not  earn-  men  to  an  ale-house,  and 
force  open  their  mouths,  and  pour  in  the  drink ;  nor  doth 
he  hold  them  that  they  camiot  go  to  God's  serv-ice,  nor 
doth  he  force  their  hearts  from  holy  thoughts.  It  heth, 
therefore,  between  God  himself,  and  the  siimer:  one  of  them 
must  needs  be  the  principal  cause  of  aU  this  misery,  which- 
ever it  is  ;  for  there  is  no  other  to  cast  it  upon.  And 
God  disclaimeth  it ;  he  will  not  take  it  upon  him.  And  the 
wicked  disclaim  it  usually,  and  they  will  not  take  it  upon 
them ;  and  this  is  the  controversy"  that  is  here  managed  in 
the  text. 

The  Lord  complaineth  of  the  people,  and  the  people  think 
it  belongeth  to  God :  the  same  controversy  is  handled  in 
chap,  xviii.  where,  ver.  25,  they  plainly  say,  "  that  the  way 
of  the  Lord  is  not  equal.''  And  God  saith,  "  It  is/  their 
ways  that  ai-e  not  equal.''  So  here  they  say,  ver.  19,  "If  our 
transgressions  and  our  sins  be  upon  us,  ;md  we  pine  away 
in  them,  how  shall  we  then  Hve  ? "'  As  if  they  should  say,  If 
we  must  die  and  be  miserable,  how  can  we  help  it  ?  as  if  it 
belonged  not  to  them,  but  God.  But  God,  m  my  text, 
doth  clear  liiuiself  of  it,  and  ti  lleth  them  how  they  may  help 
it  if  they  will,  and  pci^suadeth  them  to  use  the  means :  and 
if  they  wUl  not  be  persuaded,  he  lets  them  know  that  it  be- 
longeth to  themselves  ;  and  if  this  -vvill  not  satisty  them,  he 
■v\-iU  not  therefore  forbeai*  to  punish  them.  It  is  he  that  will  be 
their  Judge,  and  he  will  judge  them  accorduig  to  their  ways : 
they  are  no  judges  of  him,  or  of  themselves,  as  wanting 
authority,  wisdom,  and  impaitiality  ;  nor  is  it  their  cavilling 
and  quarrelling  with  God,  that  shall  serve  their  turn,  or  save 
them  from  the  execution  of  justice  which  they  miunnur  at. 

Hie  words  of  this  verse  contain,  1.  God's  piu-gation  or 
clearing  of  himself  from  the  blame  of  their  destruction.  This 


A  CALL  TO  Tnk  UNCONVERTED.  71 

he  dotli,  not  by  disowning  his  law,  that  the  "  wicked  shall 
die  nor  by  disowning  his  judgments  and  execution  accord- 
ing to  that  law,  or  by  giving  them  any  hope  that  the  law  shall 
not  be  executed  ,  but  by  professing  that  it  is  not  their  death 
that  he  takes  pleasure  in,  but  their  returning  rather,  that 
they  may  live.  And  this  he  confii-meth  to  them  by  his  oath. 
2.  An  express  exhortation  to  the  wicked  to  return  ;  where- 
in God  doth  not  only  command,  but  persuade  and  conde- 
scend also  to  reason  the  case  with  them,  Why  will  they  die  ? 
The  du-ect  end  of  this  exhortation  is,  that  they  may  turn  and 
live.  The  secondary,  or  reserved  ends,  upon  supposition 
that  this  is  not  attained,  are  these  two  :  First,  To  couvmce 
them  by  the  means  which  he  used,  that  it  belongeth  not  to 
God  if  they  be  miserable.  Secondly,  To  convince  them 
from  their  manifest  wilfulness,  in  rejecting  all  his  commands 
and  persuasions,  that  it  belongeth  to  themselves,  and  they 
die  even  because  they  Avill  die. 

The  substance  of  the  text  doth  lie  in  these  observ  ations 
following. 

Doct.  I.  It  is  the  unchangeable  law  of  God,  that  wicked 
men  must  turn  or  die. 

Doct.  II.  It  is  the  promise  of  God,  that  the  wicked  shall 
live,  if  they  will  but  turn. 

Doct.  III.  God  takes  pleasure  in  men's  conversion  and 
salvation,  but  not  in  their  death  or  damnation ;  he  had 
rather  they  would  return  and  live,  than  go  on  and  die. 

Doct.  IV.  This  is  a  most  certam  truth,  which  because 
God  would  not  have  men  to  question,  he  hath  confu-mcd  rt 
to  them  solemnly  by  his  oath. 

Doct.  V.  The  Lord  doth  redouble  his  commands  and  per- 
suasions to  the  wicked  to  turn. 

Doct  VI.  The  Lord  condescendeth  to  reason  the  case 
with  them,  and  asketh  the  wicked,  why  they  will  die  ? 

Doct.  Vn.  If  after  all  this,  the  wicked  will  not  return, 
it  belongeth  not  to  God  tliat  they  perish,  but  to  themselves : 
their  own  wilfulness  is  the  cause  of  their  damnation  ;  they 
therefore  die  because  they  will  die. 

Having  hdd  the  text  open  before  your  eyes  hi  these  plam 


72 


A  CALL  TO  THE  UNCONVERTED. 


propositions,  I  shall  next  speak  somewhat  of  each  of  them 
in  order,  though  very  briefly. 

Doct.  I.  It  is  the  unchangeable  law  of  God,  that  wicked 
men  must  turn  or  die. 

If  you  will  believe  God,  believe  this.  There  is  but  one 
of  these  two  ways  for  every  wicked  man,  either  conversion 
or  damnation.  I  knoAv  the  wicked  will  hardly  be  persuad- 
ed, either  of  the  truth  or  equity  of  this.  No  wonder  if 
the  guilty  quarrel  with  the  law.  Few  men  are  apt  to 
believe  that  which  they  would  not  have  to  be  true,  and 
fewer  would  have  that  to  be  true,  which  they  apprehend 
to  be  against  them.  But  it  is  not  quarrelHng  with  the 
law,  or  vAih  the  judge,  that  will  save  the  malefactor :  be- 
lieving and  regarding  the  law  might  have  prevented  his 
death  ;  but  denpng  and  accusing  it,  -will  but  hasten  it.  If 
it  were  not  so,  a  hundred  would  bring  their  reason  against 
the  law,  for  one  that  would  bring  his  reason  to  the  law ; 
and  men  would  rather  choose  to  give  their  reasons  why  they 
should  not  be  punished,  than  to  hear  the  commands  and 
reasons  of  their  governors  which  require  them  to  obey.  The 
law  was  not  made  for  you  to  judge,  but  that  you  might  be 
ruled  and  judged  by  it.  But  if  there  be  any  so  bhnd  as 
to  venture  to  question  either  the  truth  or  justice  of  the  law 
of  God,  I  shall  briefly  give  you  that  evidence  of  both,  which, 
methinks,  would  satisfy  a  reasonable  man.  And  first,  if 
you  doubt  whether  this  be  the  word  of  God  or  not,  besides 
a  hundred  other  texts,  you  may  be  satisfied  by  these  few  : 

Verily,  I  say  unto  you.  Except  ye  be  converted,  and  be- 
come as  little  children,  ye  cannot  enter  into  the  kingdom  of 
heaven,"  Matt,  xviii.  3.  "  Verily,  verily,  I  say  unto  thee. 
Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God,"  John  iii.  3.  ''If  any  man  be  in  Christ  he  is  a  new 
creature  :  old  things  are  passed  away,  behold  all  things  are 
become  new,"  2  Cor.  v.  17.  "  Ye  have  put  ofi*  the  old 
man  with  his  deeds,  and  have  put  on  the  new  man,  which 
is  renewed  in  knowledge,  after  the  image  of  him  that 
created  him,"  Col.  iii.  9,  10.  "  Without  hohness  no 
man  shiill  see  God,"  Heb.  xii.  14.     "So  then  they  that 


A  CALL  TO  THE  UNCONVERTED.  73 

are  in  the  flesh  cannot  please  God.  Now  if  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his,"  Rom.  \'iii.  8,  9. 
"  For  in  Christ  Jesus  neither  cu'cumcision  availeth  any  thing, 
nor  uncircumcLsion,  but  a  new  creature,"  Gal.  vi.  15.  "  Ac- 
cording unto  his  abundant  grace,  he  hath  begotten  us  again 
to  a  lively  hope,"  1  Pet.  i.  3.  "  Being  born  again,  not  of 
corruptible  seed,  but  of  incorruptible,  by  the  word  of  God, 
which  Hveth  and  abideth  for  ever,"  ver.  23.  "  Wherefore 
laying  aside  all  malice,  and  all  guile,  and  hj'pocrisies,  and 
cnvyings,  and  evil-speakings,  as  new-born  babes  desire  the 
sincere  milk  of  the  word,  that  ye  may  grow  thereby,"  1  Pet. 
ii.  1,  2.  The  Avicked  shall  be  turned  into  hell,  and  all 
the  nations  that  forget  God,"  Psal.  ix.  17.  "  And  the 
Lord  loveth  the  righteous  ;  but  the  wicked  his  soul  hateth," 
Psal.  xi.  4.  As  I  need  not  stay  to  open  these  texts  which 
are  so  plain,  so  I  think  I  need  not  add  any  more  of  that 
multitude  which  speak  the  like.  If  thou  be  a  man  that  dost 
believe  the  word  of  God,  here  is  already  enough  to  satisfy 
thee  that  the  wicked  must  be  converted  or  condemned. 
You  are  already  brought  so  far,  that  you  must  cither  confess 
that  this  is  true,  or  say  plainly,  you  will  not  beheve  the  word 
of  God.  And  if  once  you  be  come  to  that  last  pass,  there 
is  but  small  hopes  of  you  :  look  to  yourselves  as  well  as  you 
can  ;  for  it  is  like  you  will  not  be  long  out  of  hell.  You 
would  be  ready  to  fly  in  the  face  of  him  that  should  give 
you  the  lie  ;  and  yet  dare  you  give  the  He  to  God  ?  But  if 
you  tell  God  plainly  you  will  not  believe  huu,  blame  him 
not  if  he  never  warn  you  more,  or  if  he  forsake  you,  and 
give  you  up  as  hopeless  :  for  to  what  pui-pose  should  he 
warn  you,  if  you  would  not  beheve  him.  Should  he  send 
an  angel  from  heaven  to  you,  it  seems  you  would  not  be- 
heve, for  an  angel  can  speak  but  the  word  of  God ;  and 
if  an  angel  should  bring  you  any  other  gospel,  you  are  not 
to  receive  it,  but  to  hold  him  accursed.  Gal.  i.  8.  And 
surely  there  is  no  angel  to  be  believed  before  the  Son  of 
God,  who  came  from  the  Father  to  bring  us  this  doctrine. 
If  he  be  not  to  be  believed,  then  all  the  angels  in  heaven 
are  not  to  be  believed.    And  if  you  stand  on  these  terms 


74 


A  CALL  TO  THE  rNCON\T:RTED. 


with  God,  I  shall  leave  you  till  he  deal  with  you  in  a  more 
convincing  way.  God  hath  a  voice  that  will  make  you 
hear !  Though  he  entreat  you  to  hear  the  voice  of  his  gos- 
pel, he  will  make  you  hear  the  voice  of  his  condemning 
sentence,  without  entreaty.  "We  cannot  make  you  beUeve 
against  your  wills ;  but  God  wiU  make  you  feel  against 
your  wills.  But  let  us  hear  what  reason  you  have,  why  you 
will  not  believe  tliis  word  of  God.  which  teUs  us,  that  the 
wicked  must  be  converted  or  condemned.  I  know  your 
reason  ;  it  is  because  that  you  judge  it  unlikely  that  God 
should  be  so  unmercifiil ;  you  think  it  cruelty  to  damn 
men  everlastingly  for  so  small  a  thing  as  a  sinM  life.  And 
this  leads  us  up  to  the  second  thing,  which  is  to  justify-  the 
equity  of  God  in  his  laws  and  judgment. 

And  first,  I  think  you  wiU  not  deny  but  that  it  is  most 
suitable  to  an  immortal  soul,  to  be  ruled  by  laws  that  pro- 
mise an  immortal  reward,  and  threaten  an  endless  pimish- 
ment.  Otherwise  the  law  should  not  be  suited  to  the  na- 
ture of  the  subject,  who  will  not  be  fiilly  ruled  by  any 
lower  means  than  the  hopes  or  fears  of  everlasting  things  : 
as  it  is  in  case  of  temporal  punishment.  If  a  law  were  now 
made,  that  the  most  heinous  crimes  should  be  punished 
with  a  hundred  years*  captivity,  this  might  be  of  some  effi- 
cacy, as  being  equal  to  our  lives.  But  if  there  had  been 
no  other  penalties  before  the  flood,  when  men  lived  eight 
or  nine  hundred  years,  it  would  not  have  been  sufficient, 
because  men  would  know  that  they  might  have  so  many 
hundred  years'  impunity  afterward.  So  it  is  in  our  present  case. 

2.  I  suppose  you  will  confess,  that  the  promise  of  an  end- 
less and  inconceivable  glori*,  is  not  imsuitable  to  the  wis- 
dom of  G^d.  or  the  case  of  man.  And  why  then  should 
you  not  think  so  of  the  threatening  of  an  endless  and  un- 
speakable miseiy? 

8.  "When  you  find  it  in  the  word  of  God,  that  so  it  is, 
and  so  it  wiU  be,  do  you  think  yoinselves  fit  to  contradict 
this  word  ?  Will  you  call  your  Maker  to  the  bar,  and  ex- 
amine his  word  upon  the  accusation  of  fiilsehood  ?  Will 
you  sit  upon  him.  and  judge  him  by  the  law  of }  our  conceits  ? 


A  CALL  TO  THE  UNCOXl^ERTED.  75 

Are  you  wiser,  and  better,  and  more  righteous  than  he?  Must 
the  God  of  heaven  come  to  school  to  you  to  learn  wisdom  ? 
Must  Infinite  Wisdom  learn  of  folly ;  and  Infinite  Goodness 
be  coiTected  by  a  swinish  sinner,  that  cannot  keep  himself 
an  hour  clean  ?  Must  the  Almighty  stand  at  the  bar  of  a 
worm  ?  Oh  honid  arrogancy  of  senseless  dust !  ShaU 
every  mole,  or  clod,  or  dunghill,  accuse  the  sun  of  darkness, 
and  undertake  to  illuminate  the  world  ?  Where  were  you 
when  the  Almighty  made  the  laws,  that  he  did  not  call  you 
to  his  counsel?  Surely  he  made  them  before  you  were  born, 
■without  desii'ing  your  ad\-ice,  and  you  came  into  the  world 
too  late  for  to  reverse  them.  K  you  could  have  done  so 
great  a  work,  you  should  have  stepped  out  of  your  nothing- 
ness, and  have  contradicted  Christ  when  he  was  on  earth, 
or  Moses  before  him,  or  have  saved  Adam  and  his  sinM 
progeny  from  the  threatening  death,  that  so  there  might 
have  been  no  need  of  Christ.  And  what  if  God  withdraw 
liis  patience  and  sustentation,  and  let  you  drop  into  hell 
while  you  are  quarrelling  "\nth  his  words,  will  you  then  be- 
lieve that  there  is  a  hell 

4.  If  sin  be  such  an  e\'il  that  it  requh-ed  the  death  of 
Christ  for  its  expiation,  no  wonder  if  it  deserve  our  ever- 
lasting miser}'. 

6.  And  if  the  sins  of  the  dexils  deserved  an  endless  tor- 
ment, why  not  also  the  sins  of  men  ? 

6.  And  methinks  you  should  perceive  that  it  is  not  pos- 
sible for  the  best  of  men,  much  less  for  the  wicked,  to  be 
competent  judges  of  the  desert  of  sin.  Alas  !  we  are  both 
bhnd  and  partial.  You  can  never  know  fully  the  desert  of 
sin,  tin  you  fiiUy  know  the  evil  of  sin  ;  and  you  can  never 
fiilly  know  the  evil  of  sin,  tiU  you  fully  know,  1.  The  ex- 
cellency of  the  soul  which  it  deformeth.  2.  And  the  ex- 
cellency of  holiness  which  it  doth  obhterate.  3.  And  the 
reason  and  the  excellency  of  the  law  which  it  violateth. 
And,  4.  The  excellency  of  the  glor}'  which  it  doth  despise. 
And,  5.  The  excellency  and  oflSce  of  reason  which  ittreadeth 
down.  6.  No,  nor  till  you  know  the  infinite  excellency, 
almightiiicss,  and  holiness  of  that  God,  against  Avhom  it  is 


76  A  CALL  TO  THE  UNCONVERTED. 

committed.  When  you  fully  know  all  these,  you  shall  fully 
know  the  desert  of  sin  Besides,  you  know  that  the  offender 
is  too  partial  to  judge  the  law,  or  the  proceedings  of  his 
judge.  We  judge  by  feeling,  which  binds  om-  reason.  We 
see  in  common  Avorldly  things,  that  most  men  think  the 
cause  is  right  which  is  their  own,  and  that  all  is  wrong  that 
is  done  against  them ;  and  let  the  most  wise,  or  just,  or  im- 
partial friends  persuade  them  to  the  contrary,  and  it  is  all 
in  vain.  There  are  few  children  but  tliink  the  father  un- 
merciful, or  that  he  dealeth  hardly  with  them,  if  he  whip 
them.  There  is  scarce  the  vilest,  swinish  wretch,  but  thinketh 
the  church  doth  wrong  him,  if  they  excommunicate  him ; 
or  scarce  a  thief  or  murderer  that  is  hanged,  but  would 
accuse  the  law  and  judge  of  cruelty,  if  that  woidd  serve 
his  turn. 

7.  Can  you  think  that  an  unholy  soul  is  fit  for  heaven  ? 
Alas !  they  cannot  love  God  here,  nor  do  him  any  service 
which  he  can  accept.  They  are  contrary  to  God,  they 
loathe  that  which  he  most  loveth,  and  love  that  which  he 
abhorreth.  They  are  incapable  of  that  imperfect  commu- 
nion Avith  him,  which  his  saints  here  do  partake  of  How 
then  can  they  live  m  that  perfect  love  of  him,  and  fuU  de- 
lights and  communion  with  him,  which  is  the  blessedness  of 
heaven  ?  You  do  not  accuse  yourselves  of  unmercifulness, 
if  you  make  not  your  enemy  your  bosom  counsellor ;  or  if 
you  take  not  your  swine  to  bed  and  board  with  you  ;  no, 
nor  if  you  take  away  their  life,  thougli  they  never  sinned. 
And  yet  will  you  blame  the  absolute  Lord,  the  most  wise  and 
gracious  Sovereign  of  the  world,  if  he  condemn  the  uncon- 
verted man  to  perpetual  misery. 

Use.  I  beseech  you  now,  all  that  love  your  souls,  that 
instead  of  quarrellmg  with  God,  and  with  his  word,  you 
will  presently  stoop  to  it,  and  use  it  for  your  good.  All 
you  that  are  yet  unconverted  in  this  assembly,  take  this  as 
the  undoubted  truth  of  God ;  you  must  ere  long  be  con- 
verted or  condemned,  there  is  no  other  way  but  turn  or  die. 
When  God,  that  cannot  lie,  hath  told  you  this,  when  you 
hear  from  the  Maker  and  Judge  of  the  world,  it  is  time  for 


A  CALL  TO  THE  UNCONVERTED.  77 

him  that  hath  ears  to  hear  ;  by  this  time  you  may  see  what 
you  have  to  trust  to.  You  are  but  dead  and  damned  men, 
except  you  will  be  converted.  Should  I  tell  you  otherwise, 
I  should  but  deceive  you  with  a  lie.  Should  I  hide  this  from 
you,  I  should  undo  you,  and  be  guilty  of  your  blood,  as  the 
verses  before  my  text  assure  me,  ver.  8,  "  When  I  say  to 
the  wicked  man,  O  wicked  man,  thou  shalt  surely  die  ;  if 
thou  dost  not  speak  to  warn  the  wicked  from  his  way,  that 
wicked  man  shall  die  in  his  iniquity,  but  his  blood  will  I 
require  at  thine  hand."  You  see  then,  though  this  be  a 
rough,  unwelcome  doctrine,  it  is  such  as  we  must  preach 
and  you  must  hear.  It  is  easier  to  hear  of  hell  than  feel 
it.  If  your  necessities  did  not  require  it,  we  should  not 
gall  your  tender  ears  with  truths  that  seem  so  harsh  and 
grievous.  Hell  would  not  be  so  full,  if  people  were  but 
walling  to  Icnow  their  case,  and  to  hear  and  think  of  it.  The 
reason  wh)'  so  few  escape  it,  is,  because  they  strive  not  to 
enter  in  at  the  strait  gate  of  conversion,  and  to  go  the  nar- 
row way  of  lioliness  while  they  have  time ;  and  they  strive 
not,  because  they  be  not  awakened  to  a  lively  feeling  of  the 
danger  they  are  in ;  and  they  be  not  awakened,  because 
they  are  loth  to  hear  or  think  of  it ;  and  that  is  partly 
through  foolish  tenderness,  and  carnal  self-love,  and  partly 
because  they  do  not  well  believe  the  word  that  threateneth 
it.  If  you  will  not  thoroughly  believe  this  truth,  methinks 
the  weight  of  it  should  force  you  to  remember  it,  and  it 
should  follow  you  and  give  you  no  rest  till  you  are  converted. 
If  you  had  but  once  heard  this  word,  by  the  voice  of  an 
angel,  Thou  must  be  converted  or  condemned  ;  turn  or  die  ! 
would  it  not  stick  in  your  mind,  and  haunt  you  night  and 
day?  So  that  in  your  sinning  you  would  remember  it,  as  if 
the  voice  were  still  in  your  ears.  Turn  or  die  !  Oh  happy 
were  your  souls,  if  it  might  thus  work  with  you,  and  never 
be  forgotten,  or  let  you  alone  till  it  hath  di'iven  home  your 
hearts  to  God.  But  if  you  will  cast  it  out  by  forgetfulness 
or  unbelief,  how  can  it  work  to  your  conversion  and  salva- 
tion ?  But  take  this  with  you,  to  your  sorrow,  though  you 
may  put  tliis  out  of  your  minds,  you  cannot  put  it  out  of  tho 


78  A  CALL  TO  THE  UNCONVERTED. 

Bible  ;  but  there  it  will  stand  as  a  sealed  truth,  which  you 
shall  experimentally  know  for  ever,  that  there  is  no  other 
way  but  turn  or  die. 

Oh  what  is  the  matter  then  that  the  hearts  of  sinners 
be  not  pierced  with  such  a  weighty  truth !  A  man  would 
think  now  that  every  unconverted  soul  that  hears  these 
words  should  be  pricked  to  the  heart,  and  think  Avith  them- 
selves. This  is  my  o^vn  case ;  and  never  be  quiet  till  they 
found  themselves  converted.  Believe  it,  sirs,  this  drowsy, 
careless  temper  will  not  last  lonp;.  Conversion  and  con- 
demnation are  both  of  them  awakening  things  ;  and  one  of 
them  Avill  make  you  feel  ere  long.  I  can  foretell  it  as 
truly  as  if  I  saw  it  with  my  eyes,  that  either  grace  or  hell 
will  shortly  bring  these  matters  to  the  quick,  and  make  you 
say,  AVhat  have  I  done  ?  What  foolish,  wicked  courses  have 
I  taken  ?  The  scornful  and  stupid  state  of  sinners  will  last 
but  a  little  while  :  as  soon  as  they  either  turn  or  die,  the 
presumptuous  (h*eam  will  be  at  an  end,  and  then  their  wits 
and  feehng  will  return. 

But  I  foresee  there  are  two  things  that  are  like  to  harden 
the  unconverted,  and  make  me  lose  all  my  labour,  except 
they  can  be  taken  out  of  the  way :  and  that  is,  the  misun- 
derstanding of  those  two  words,  the  wicked,  and  turn. 
Some  -will  think  with  themselves,  it  is  true,  the  wicked  must 
turn  or  die ;  but  what  is  that  to  me  ?  I  am  not  Avicked, 
though  I  am  a  sinner,  as  all  men  be.  Others  will  think,  it 
is  true  that  we  must  tiu-n  fi'om  our  e\il  ways ;  but  I  am 
turned  long  ago,  I  hope  this  is  not  now  to  do.  And  thus, 
while  wicked  men  think  they  are  not  wicked,  but  are  al- 
ready converted,  we  lose  all  our  labour  in  persuading  them 
to  turn.  I  shall  therefore,  before  I  go  any  further,  tell  you 
here  who  are  meant  by  the  wicked,  and  who  they  be  that 
must  turn  or  die,  and  also  what  is  meant  b}'  turning ;  and 
who  they  be  that  are  truly  converted  ;  and  this  I  have  pur- 
posely reserved  for  this  place,  preferring  the  method  tliat 
fits  my  end. 

And  here  you  may  observe,  th;tt  in  the  sense  of  the  text, 
a  wicked  man  and  a  coJivcrted  man  are  contraries.  No  man 


A  CALL  TO  THE  UNCONVERTED.  79 

is  a  wicked  man  that  is  converted,  and  no  man  is  a  con- 
verted man  that  is  wicked ;  so  that  to  be  a  wicked  man, 
and  to  be  an  miconverted  man,  is  all  one.  And  therefore 
in  opening  one,  we  shall  open  both. 

Before  I  can  tell  you  what  either  wickedness  or  conver- 
sion is,  I  must  go  to  the  bottom,  and  fetch  up  the  matter 
from  the  beginning. 

It  pleased  the  great  Creator  of  the  world  to  make  three 
sorts  of  Uving  creatures.  Angels  he  made  pm-e  spu-its  with- 
out flesh,  and  therefore  he  made  them  only  for  heaven,  and 
not  to  dwell  on  earth.  Beasts  were  made  Hesh  A\-ithout  im- 
mortal souls ;  and  therefore  they  were  made  only  for  earth, 
and  not  for  heaven.  Man  is  of  a  middle  nature,  between 
both,  as  partaking  of  both  flesh  and  spirit  ;  and  therefore 
he  was  made  both  for  heaven  and  earth.  But  as  liis  flesh 
is  made  to  be  but  a  servant  to  his  spirit,  so  is  he  made  for 
earth,  but  has  his  passage  or  way  to  heaven,  and  not  that 
this  should  be  his  home  or  happiness.  The  blessed  state 
that  man  was  made  for,  was  to  behold  the  glorious  majesty 
of  the  Lord,  and  to  praise  him  among  his  holy  angels,  and 
to  love  him,  and  be  filled  with  his  love  for  ever.  And  as 
this  was  the  end  that  man  was  made  for,  so  God  did  give 
him  means  that  were  fitted  to  the  attaining  of  it.  These 
means  were  principally  two.  First,  The  right  incHnation 
and  disposition  of  the  mind  of  man.  Secondly,  The  right 
ordering  of  his  fife  and  practice.  For  the  first,  God  suited 
the  disposition  of  man  to  his  end  ;  giving  him  such  know- 
ledge of  God,  as  was  fit  for  his  present  state,  and  a  heart 
disposed  and  inclined  to  God  in  holy  love.  But  yet  he  did 
not  fix  or  confirm  him  in  this  condition  ;  but  Jiaving  made 
him  a  free  agent,  he  left  him  in  the  hands  of  his  own  free- 
will. For  the  second,  God  did  that  which  belonged  to 
him  ;  that  is,  he  gave  man  a  perfect  law,  requiring  him  to 
continue  in  the  love  of  God,  and  perfectly  to  obey  him. 
By  the  wilful  breach  of  this  law,  man  did  not  only  forfeit 
his  hopes  of  everlasting  life,  but  also  turned  his  heart  fi*om 
God,  and  fixed  it  on  these  lower,  fleshly  things,  and  hereby 
did  blot  out  the  spiritual  iraage  of  God  from  his  soul.  So 


80 


A  CALL  TO  THE  UNCONVERTED. 


that  man  did  both  fall  short  of  the  glory  of  God,  which  -was 
his  end,  and  put  himself  out  of  the  way  by  which  he 
should  have  attained  it ;  and  this,  both  as  to  the  fi^me  of 
his  heart  and  of  his  life.  The  holy  inclination  and  love  of 
his  soul  to  God,  he  lost ;  and  instead  of  it,  he  contracted 
an  inclination  and  love  to  the  pleasing  of  his  flesh,  or 
carnal  self,  by  earthly  things  ;  growing  strange  to  God,  and 
acquainted  with  the  creature  :  and  the  course  of  his  life  was 
suited  to  the  bent  and  inclination  of  his  heart ;  he  lived  to 
his  carnal  self,  and  not  to  God :  he  sought  the  creature  for 
the  pleasing  of  his  flesh,  instead  of  seeking  to  please  the 
Lord.  With  this  nature  or  corrupt  inclination,  we  are  all 
now  bom  into  the  world :  for  "  who  can  bring  a  clean 
thing  out  of  an  unclean?"  Job  xiv.  4.  As  a  Hon  hath  a 
fierce  and  cruel  nature,  before  he  doth  devour,  and  as  an 
adder  hath  a  venomous  nature  before  she  stings,  so  in  our 
rery  infancy  we  have  those  sinful  natures  or  inclinations, 
before  we  think,  or  speak,  or  do  amiss.  And  hence 
springeth  all  the  sin  of  our  lives.  And  not  only  so,  but 
when  God  hath  of  his  mercy  provided  us  a  remedy,  even  the 
Lord  Jesus  Christ,  to  be  the  Saviour  of  our  souls,  and 
bring  us  back  to  God  again,  we  naturally  love  our  present 
state,  and  are  loth  to  be  brought  out  of  it,  and  therefore 
are  set  against  the  means  of  our  recover)' ;  and  though  cus- 
tom hath  taught  us  to  thank  Christ  for  his  good  will,  yet 
carnal  self  persuadeth  us  to  refuse  his  remedies,  and  to  de- 
sii*e  to  be  excused  when  we  are  commanded  to  take  the  me- 
dicines which  he  ofiereth,  and  are  called  to  forsake  all,  and 
follow  huu  to  God  and  glory. 

I  pray  you^ead  over  this  leaf  again,  and  mark  it :  for  in 
these  few  words  you  have  a  true  description  of  our  natural 
state,  and  consequently  of  a  wicked  man.  For  exery  man 
that  is  in  this  state  of  corrupted  nature,  is  a  wicked  man, 
and  in  a  state  of  death. 

By  this  also  you  are  prepared  to  understand  what  it  is 
to  be  converted ;  to  which  end  you  must  further  know, 
that  the  mercy  of  God,  not  -willing  that  man  shotdd  perish 
in  his  sin,  pro^•ided  a  remedy,  by  causing  his  Son  to  take 


A  cf^LL  TO  THE  UNCONVERTED.  81 

our  nature,  and  being  in  one  person  God  and  man,  to  be- 
come a  Mediator  between  God  and  man  ;  and  by  djdng  for 
our  sins  on  the  cross,  to  ransom  us  from  the  curse  of  God, 
and  the  power  of  the  devil :  and  ha\ing  thus  redeemed  us, 
the  Father  hath  delivered  us  into  his  hands  as  his  own. 
Hereupon  the  Father  and  the  Mediator  do  make  a  new  law 
and  covenant  for  man.  Not  like  the  first,  which  gave  life 
to  none  but  the  perfectly  obedient,  and  condemned  man  for 
every  sin  ;  but  Christ  hath  made  a  law  of  gi'ace,  or  a  pro- 
mise of  pardon  and  everlasting  life  to  all  that  by  true  repen- 
tance, and  by  faith  in  Christ,  are  converted  unto  God. 
Like  an  act  of  oblivion,  which  is  made  by  a  prince  to  a 
company  of  rebels,  on  condition  they  will  lay  down  their 
arms,  and  come  in,  and  be  loyal  subjects  for  the  time  to 
come. 

But  be«ause  the  Lord  knoweth  that  the  heart  of  man  is 
grown  so  wicked,  that,  for  all  this,  men  will  not  accept  of 
the  remedy  if  they  be  left  to  themselves  ;  therefore  the  Holy 
Ghost  hath  undertaken  it  as  his  office  to  inspire  the  apostles, 
and  seal  up  the  Scripture  by  miracles  and  wonders,  and  to 
illuminate  and  convert  the  souls  of  the  elect. 

So  that  by  this  much  you  see,  that  as  there  are  three 
Persons  in  the  Tiinity,  the  Father,  the  Son,  and  the  Holy 
Ghost;  so  al!  of  these  Persons  have  their  several  works, 
which  are  eminently  ascribed  to  them. 

The  Father's  works  were,  to  create  us,  to  rule  us  as  his 
rational  creatures  by  the  law  of  nature,  and  judge  us  there- 
by ;  and  in  mercy  to  provide  us  a  Redeemer  when  we  were 
lost ;  and  to  send  his  Son,  and  accept  his  ransom. 

The  works  of  the  Son  for  us  were  these :  to  ransom  and 
redeem  us  by  his  sufferings  and  righteousness,  to  give  out 
the  promise  or  law  of  grace,  and  rule  and  judge  the  world 
as  their  Redeemer,  on  terms  of  grace ;  and  to  make  inter- 
cession for  us,  that  the  benefits  of  his  death  may  be  com- 
municated ;  and  to  send  the  Holy  Ghost  (which  the  Father 
also  doth  by  the  Son.) 

The  works  of  the  Holy  Ghost  for  us  are  these  :  to  indite 
the  holy  Scriptures,  by  inspiruig  and  guiding  the  prophets 

F 


82  A  CALL  TO  THE  UNCONVERTED. 

and  apostles ;  and  sealing  the  word  by  his  miraculous  gifts 
and  works  ;  and  the  illuminatmg  and  exciting  the  ordinary 
ministers  of  the  gospel ;  and  so  enabling  them,  and  helping 
them  to  pubhsh  that  word,  and  by  the  same  word  illumi- 
nating and  converting  the  souls  of  men.  So  that  as  you 
could  not  have  been  reasonable  creatures  if  the  Father  had 
not  created  you  ;  nor  have  had  any  access  to  God  if  the  Son 
had  not  redeemed  you ;  so  neither  can  you  have  a  part  in 
Christ,  or  be  saved,  except  the  Holy  Ghost  do  sanctify 
you. 

So  that  by  this  time  you  may  see  the  several  causes  of 
this  work.  The  Father  sendeth  the  Son ;  the  Son  redeemeth 
us,  and  maketh  the  promise  of  grace ;  the  Holy  Ghost  in- 
diteth  and  sealeth  this  gospel ;  the  apostles  are  the  secre- 
taries of  the  Spirit,  to  ^vrite  it ;  the  preachers  of  the  gospel 
are  the  heralds  to  proclaim  it,  and  persuade  men  to  obey  it ; 
and  the  Holy  Ghost  doth  make  their  preaching  effectual,  by 
opening  the  hearts  of  men  to  entertain  it.  And  all  this  to 
repair  the  image  of  God  upon  the  soul,  and  to  set  the  heart 
upon  God  again,  and  take  it  off  the  creature  and  carnal  self, 
to  which  it  is  revolted,  and  so  turn  the  cm-rent  of  this  hfe 
into  a  heavenly  course,  which  before  was  earthly ;  and  all 
this  by  the  entertainment  of  Christ  by  faith,  who  is  the 
Physician  of  the  soul. 

By  this  which  I  have  said,  you  may  see  what  it  is  to  be 
^\dcked,  and  what  it  is  to  be  unconverted.  "^Vhich,  I  think, 
will  be  yet  plainer  to  you,  if  I  describe  them  as  consisting  of 
their  several  parts  :  and  for  the  first,  A  wicked  man  may  be 
known  by  these  three  things  : 

First,  He  is  one  that  placeth  his  chief  content  on  earth  ; 
and  loveth  the  creature  more  than  God ;  and  his  fleshly 
prosperity  above  the  heavenly  feHcity :  he  savouretli  the 
things  of  the  flesh,  but  neither  discemefh  nor  savoureth  the 
things  of  the  Spirit ;  though  he  will  say  that  heaven  is  better 
than  earth,  yet  doth  he  not  really  so  esteem  it  to  himself.  If 
he  might  be  sure  of  earth,  he  would  let  go  heaven,  and  had 
rather  stay  here  than  be  removed  thither.  A  life  of  perfect 
holiness  in  the  sight  of  God,  and  in  his  love,  and  praises  for 


A  CALL  TO  THE  UNCONVERTED.  83 

ever  in  heaven,  doth  not  find  such  liking  with  his  heart  as 
a  life  of  health,  and  wealth,  and  honour  here  upon  earth. 
And  though  he  falsely  profess  that  he  loveth  God  above  aU, 
yet  indeed  he  never  felt  the  power  of  divine  love  ivithin  liim, 
but  his  mind  is  more  set  on  the  world,  or  fleshly  pleasures, 
than  on  God.  In  a  word,  whoever  loveth  earth  above 
heaven,  and  fleshly  prosperity  more  than  God,  is  a  wicked, 
unconverted  man. 

On  the  other  side,  a  converted  man  is  illuminated  to  dis- 
cern the  loveliness  of  God ;  and  so  far  believeth  the  glory 
that  is  to  be  had  with  God,  that  his  heart  is  taken  up  to  it, 
and  set  more  upon  it  than  on  any  thing  in  this  world.  He 
had  rather  see  the  face  of  God,  and  live  in  his  everlasting 
love  and  praises,  than  have  all  the  wealth  or  pleasure  of  the 
world.  He  sceth  that  all  things  else  are  vanity,  and  nothing 
but  God  can  fill  the  soul ;  and  therefore  let  the  world  go 
which  way  it  will,  he  layeth  up  his  treasures  and  hopes  in 
heaven  ;  and  for  that  he  is  resolved  to  let  go  all.  As  the 
fire  doth  mount  upward,  and  the  needle  that  is  touched  with 
the  loadstone  stUl  turneth  to  the  north,  so  the  converted  soul 
is  inclined  unto  God.  Nothing  else  can  satisfy  him ;  nor 
can  he  find  any  content  and  rest  but  in  his  love.  In  a  word, 
all  that  are  converted  do  esteem  and  love  God  better  than 
aU  the  world,  and  the  heavenly  felicity  is  dearer  to  them 
than  their  fleshly  prosperity.  The  proof  of  what  I  have  said 
you  may  find  in  these  places  of  Scripture,  Phil.  iii.  18,  21  ; 
Matt.  vi.  19-21  ;  Col.  iii.  1-4  ;  Rom.  viii.  3,  6-9,  18,  23  ; 
Psal.  Ixxiii.  25,  26. 

Secondly,  A  wicked  man  is  one  that  maketh  it  the  pi-in- 
cipal  business  of  his  life  to  prosper  in  the  world,  and  attain 
his  fleshly  ends.  And  though  he  may  read  and  hear,  and 
do  much  ia  the  outward  duties  of  religion,  and  forbear  dis- 
graceful sins  ;  yet  this  is  all  but  upon  the  bye,  and  he  never 
makes  it  the  trade  and  principal  business  of  his  life  to  please 
God  and  attain  everlasting  glory,  but  puts  off"  God  with  the 
leavings  of  the  world,  and  gives  him  no  more  service  than  the 
flesh  can  spare ;  for  he  will  not  part  with  all  for  heaven. 

On  the  contrary,  a  converted  man  is  one  that  makes  it 


84  A  CALL  TO  THE  UNCONA'ERTED. 

the  principal  care  and  business  of  his  Hfe  to  please  God,  and 
to  be  saved  ;  and  takes  all  the  blessings  of  this  life  but  as 
accommodations  in  his  journey  towards  another  life,  and 
useth  the  creatm-e  in  subordination  unto  God :  he  loveth  a 
lioly  life,  and  longeth  to  be  more  holy  ;  he  hath  no  sin  but 
Avhat  he  hateth,  and  longeth,  and  prayeth,  and  striveth  to 
be  rid  of.  The  di'ift  and  bent  of  his  life  is  for  God  ;  and  if 
he  sin,  it  is  contrary  to  the  xery  bent  of  his  heart  and  Hfe,  and 
therefore  he  lises  again,  and  lamenteth  it,  and  dare  not  wil- 
fully hve  in  any  known  sin.  There  is  nothing  in  this  world 
so  dear  to  him  but  he  can  give  it  up  to  God,  and  forsake  it 
for  him  and  the  hopes  of  glory.  All  this  you  may  see  in 
Col.  iii.  1-5  ;  Matt.  \i.  20^  33  ;  Luke  xviii.  22,  23,  29  ; 
xiv.  18,  24,  26,  27  ;  Rom.  ^•iii.  13  ;  Gal.  v.  24  :  Luke 
xii.  21,  &c. 

Thirdly,  The  soul  of  a  wicked  man  did  never  truly  dis- 
cern and  relish  the  mystery  of  redemption,  nor  thankfully 
entertain  an  offered  Saviour,  nor  is  he  taken  up  with  the 
love  of  the  Redeemer,  nor  willing  to  be  ruled  by  hun,  as  the 
Physician  of  his  soul,  that  he  may  be  saved  fi'om  the  guUt 
and  power  of  his  sins,  and  recovered  unto  God ;  but  his  heart 
is  insensible  of  this  mispeakable  benefit,  and  is  quite  against 
the  healing  means  by  which  he  should  be  recovered.  Though 
he  may  be  willing  to  be  carnally  rehgious,  yet  he  never  re- 
signed up  his  soul  to  Christ,  and  to  the  motions  and  conduct 
of  his  word  and  Spirit. 

On  the  contrary,  the  converted  soul  having  felt  himself 
undone  by  sin  ;  and  percei^•ulg  that  he  hath  lost  his  peace 
ydth  God.  and  hopes  of  heaven,  and  is  in  danger  of  ever- 
lasting misery,  doth  thankfully  entertain  the  tidings  of  re- 
demption; and  believing  in  the  Lord  Jesus  as  his  only 
Sariom',  resigneth  up  himself  to  him  for  wisdom,  righteous- 
ness, sanctification,  and  redemption.  He  taketh  Clirist  as 
the  life  of  his  soul,  and  hveth  by  him,  and  useth  him  as  a 
salve  for  every  sore,  admiring  the  wisdom  and  love  of  God 
in  his  wonderful  work  of  man's  redemption.  In  a  word, 
Christ  doth  even  dwell  in  his  heart  by  faith,  and  the  life  that 
he  now  liveth  is  by  faith  in  the  Son  of  God,  wlio  loved 


A  CALL  TO  THE  UNCONVERTED.  85 

him  and  gave  himself  for  him.  Yea,  it  is  not  so  much  he 
that  liveth,  as  Christ  in  him.  For  these,  see  John  i,  11, 
12  ;  iii.  19,  20  ;  Rom.  viii.  9  ;  Phil.  iii.  7-10;  Gal.  ii. 
20;  John  xv.  2-4  ;  1  Cor.  i.  20  ;  ii.  2. 

You  see  now  in  plain  terms,  from  the  ■word  of  God,  who 
are  the  wicked,  and  who  are  the  converted.  Ignorant 
people  thuik,  that  if  a  man  be  no  swearer,  nor  curser,  nor 
railer,  nor  drunkard,  nor  fornicator,  nor  extortioner,  nor 
wrong  any  body  in  their  dealings,  and  if  they  come  to 
church,  and  say  then-  prayers,  these  cannot  be  wicked  men. 
Or  if  a  man  that  hath  been  guilty  of  di'unkenness,  swearing, 
gaming,  or  the  like  Aaces,  do  but  forbear  them  for  the  time 
to  come,  they  think  that  this  is  a  converted  man.  Others 
think,  if  a  man  that  hath  been  an  enem}-,  and  a  scorner 
of  godliness,  do  but  approve  it,  and  join  himself  with  those 
that  are  godly,  and  be  hated  for  it  by  the  wicked,  as  the 
godly  are,  that  this  needs  must  be  a  converted  man.  And 
some  are  sp  fooHsh  as  to  think  they  are  converted,  by  tak- 
ing up  some  new  and  false  opinion  ;  and  falling  into  some 
diA-iding  party,  as  baptists,  quakers,  papists,  or  such  like. 
And  some  think,  if  they  have  but  been  affi-ighted  by  the  fears 
of  hell,  and  had  convictions,  and  gi'ipes  of  conscience,  and 
thereupon  have  pur^ioscd  and  promised  amendment,  and 
taken  up  a  life  of  cixiL  behaviour,  and  outward  reUgion,  that 
this  must  needs  be  true  conversion.  And  these  are  the  poor 
deluded  souls  that  are  like  to  lose  the  benefit  of  all  oiu' 
persuasions.  And  when  they  hear  that  the  -s^-icked  must 
turn  or  die,  they  think  that  tliis  is  not  spoken  of  them  ;  for 
they  are  not  wicked,  but  are  turned  already.  And  there- 
fore it  is,  that  Chnst  told  some  of  the  rulers  of  the  Jews, 
who  were  more  grave  and  ci\-il  than  the  common  people, 
that  "  Publicans  and  harlots  do  go  into  the  kingdom  of 
God  before  them,"  Matt.  xxi.  31.  Not  that  a  harlot  or 
gross  sinner  can  be  saved  withouC  conversion,  but  because 
it  was  easier  to  make  those  gross  sinners  perceive  their  sin 
and  misery,  and  the  necessity  of  a  change,  when  the  civiler 
sort  do  delude  themselves  by  thinking  that  they  are  con- 
verted already,  when  they  be  not 


S6 


A  CALL  TO  THE  L^'CONVERTED. 


O  sirs,  conversion  is  another  kind  of  work  tlian  most  are 
aware  of.  It  is  not  a  small  matter  to  bring  an  earthly 
mind  to  heaven,  and  to  shew  man  the  amiable  excellencies 
of  God,  till  he  be  taken  up  in  such  love  to  him  that  can 
never  be  quenched  ;  to  break  the  heart  for  sin,  and  make 
liim  fly  for  refuge  unto  Christ,  and  thankfully  embrace  him 
as  the  life  of  his  soul ;  to  have  the  very  di-ift  and  bent  of 
the  heart  and  life  to  be  changed  ;  so  that  a  man  renounceth 
that  which  he  took  for  his  felicity,  and  placeth  his  feHcity 
where  he  never  did  before,  and  liveth  not  to  the  same  end, 
and  driveth  not  on  the  same  design  in  the  world  as  former- 
ly he  did :  in  a  word,  he  that  is  in  Christ  ''is  a  new 
creature  ;  old  things  are  passed  away,  behold  all  things  are 
become  new,"  2  Cor.  v.  17.  He  hath  a  new  imderstanding, 
a  new  will  and  resolution,  new  sorrows,  and  desii'es,  and 
love,  and  delight ;  new  thoughts,  new  speeches,  new  com- 
pany (if  possible),  and  a  new  conversation.  Sin,  that  be- 
fore was  a  jesting  matter  with  him,  is  now  so  odious  and 
terrible  to  him  that  he  flies  from  it  as  from  death.  The 
world,  that  was  so  lovely  in  his  eyes,  doth  now  appear  but 
as  vanity  and  vexation,  God,  that  was  before  neglected, 
is  now  the  only  happiness  of  his  soul :  before  he  was  for- 
gotten, and  every  lust  preferred  before  him ;  but  now  is 
set  next  the  heart,  and  all  things  must  give  place  to  him ; 
and  the  heart  is  taken  up  in  the  attendance  and  observance 
of  him,  and  is  grieved  when  he  hides  his  face,  and  never 
thinks  itself  well  without  him.  Christ  himself,  that  was 
wont  to  be  slightly  thought  of,  is  now  his  only  hope  and  re- 
fuge, and  he  Hves  upon  him  as  on  his  daily  bread ;  he  can- 
not pray  without  him,  nor  rejoice  without  him,  nor  think, 
nor  speak,  nor  live,  without  him.  Heaven  itself,  that  be- 
fore was  looked  upon  but  as  a  tolerable  reserve,  which  he 
hoped  might  serve  turn  better  than  hell,  when  he  could  not 
stay  any  longer  in  the  world,  is  now  taken  for  his  home, 
the  place  of  his  only  hope  and  rest,  where  he  shall  see,  and 
love,  and  praise  that  God  that  hath  his  heart  already.  Hell, 
that  did  seem  before  but  as  a  bugbear  to  frighten  men 
from  sin,  doth  now  appear  to  be  a  real  misery,  that  is  not 


A  CALL  TO  THE  UNCONVERTED.  87 

to  be  ventured  on  or  jested  with.  The  works  of  holiness, 
which  before  he  was  weary  of,  and  seemed  to  be  more  ado 
than  needs,  are  now  both  his  recreation,  and  his  business, 
and  the  trade  he  lives  upon.  The  Bible,  which  was  before  to 
him  but  almost  as  a  common  book,  is  now  as  the  law  of  God, 
as  a  letter  wi'itten  to  him  from  heaven,  and  subscribed  with 
the  name  of  the  Eternal  Majesty  ;  it  is  the  rule  of  his 
thoughts,  and  words,  and  deeds ;  the  commands  are  binding, 
the  threats  are  dreadful,  and  the  promises  of  it  speak  life  to 
his  soul.  The  godly,  that  seemed  to  him  but  like  other 
men,  are  now  the  most  excellent  and  happiest  on  earth. 
And  the  wicked  that  were  his  play-fellows,  are  now  his 
grief ;  and  he  that  could  laugh  at  their  sins,  is  readier  now 
to  weep  for  their  sin  and  misery,  Psal.  xv.  4  ;  xvi.  3  ;  Phil, 
iii.  18.  In  short,  he  hath  a  new  end  in  liis  thoughts,  and 
a  new  way  in  his  endeavours,  and  therefore  his  heart  and 
life  are  new.  Before,  his  carnal  self  was  his  end  ;  and  his 
pleasure,  and  worldly  profits,  and  credits  were  his  way. 
And  now,  God  and  everlasting  glory  are  his  end ;  and 
Christ,  and  the  Spirit,  and  the  word,  and  ordinances,  holiness 
to  God,  and  righteousness  and  mercy  to  men,  these  are  his 
way.  Before,  self  was  the  chiefest  ruler,  to  which  the  mat- 
ters of  God  and  conscience  must  stoop  and  give  place  :  and 
noAV  God  in  Christ,  by  the  Spirit,  word,  and  ministry,  is  the 
chiefest  Ruler,  to  whom  both  self,  and  aU  the  matters  of 
self,  must  give  place.  So  that  this  is  not  a  change  in  one, 
or  two,  or  twenty  points,  but  in  the  whole  soul ;  and  the 
very  end  and  bent  of  the  conversation.  A  man  may  step 
out  of  one  path  into  another,  and  yet  have  his  face  stUl 
the  same  way,  and  be  still  going  towards  the  same  place  ; 
but  it  is  another  matter  to  turn  quite  back  again,  and 
take  his  journey  the  clean  contrary  way,  to  a  contrary  place. 
So  it  is  here ;  a  man  may  turn  from  drunkenness  to  thrifti- 
ness,  and  forsake  his  good  fellowship,  and  other  gross,  dis- 
graceful sins,  and  set  upon  some  duties  of  religion,  and  yet 
be  going  still  to  the  same  end  as  before,  mtending  his  car- 
nal self  above  all,  and  giving  it  still  the  government  of  his 
soul.    But  when  he  is  converted,  this  self  is  denied  and 


88 


A  CALL  TO  THE  UNCONVERTED. 


taken  down,  and  God  is  set  up,  and  his  face  is  turned  the 
contrary  way  :  and  he  that  before  was  addicted  to  himself, 
and  lived  to  himself,  is  now  by  sanctification  devoted  to 
God,  and  liveth  unto  God.  Before  he  asked  himself  what 
he  should  do  with  liis  time,  his  parts,  and  his  estate,  and 
for  himself  he  used  them  ;  but  now  he  asketh  God  what  he 
shall  do  with  them,  and  useth  them  for  him :  before  he 
would  please  God  so  far  as  might  stand  with  the  pleasure 
of  his  llesh  and  carnal  self,  but  not  to  any  great  displea- 
sure of  them;  but  now  he  will  please  God,  let  flesh  and 
self  be  ever  so  much  displeased.  This  is  the  great  change 
that  God  will  make  upon  all  that  shall  be  saved. 

You  can  say  that  the  Holy  Ghost  is  our  Sanctifier ;  but 
do  you  know  what  sanctification  is  ?  "NMiy,  this  is  it  that  I 
have  now  opened  to  you  :  and  every  man  or  woman  in  the 
world  must  have  this,  or  be  condemned  to  everlasting  miserj-. 
They  must  turn  or  die. 

Do  you  beHeve  all  this,  sirs,  or  do  you  not  ?  Surely  you 
dare  not  say  you  do  not ;  for  it  is  past  all  doubt  or  denial. 
These  are  not  controversies,  where  one  leanied,  pious  man 
is  of  one  mind,  and  another  of  another;  w^here  one  party 
saith  this,  and  the  other  saith  that :  papists  and  baptists, 
and  every  sect  among  us,  that  deserve  to  be  called  Christians, 
are  all  agreed  in  this  that  I  have  said ;  and  if  you  will  not 
beUeve  the  God  of  truth,  and  that  in  a  case  where  every 
sect  and  partv  doth  beHeve  him,  vou  are  utterly  inexcus- 
able. 

But  if  you  do  beheve  this,  how  comes  it  to  pass  that  you 
are  so  quiet  in  an  unconverted  state  ?  Do  you  think  you  are 
converted?  and  can  you  find  this  wonderfid  change  upon 
your  souls?  Have  you  been  thus  bom  again,  and  made 
anew  ?  Be  not  these  strange  matters  to  many  of  you  ?  and 
such  as  you  never  felt  upon  yoiu"selves?  K  you  cannot 
tell  the  day  or  week  of  your  change,  or  the  very  sermon 
that  converted  you,  yet  do  you  find  that  the  work  is  done, 
and  such  a  change  indeed  there  is  ?  and  that  you  have  such 
hearts  as  are  before  described?  Alas,  the  most  do  follow 
their  worldly  business,  and  little  trouble  their  minds  with 


A  CALL  TO  THE  UXCON\^ERTED. 


89 


such  thoughts.  And  if  they  be  but  restrained  from  scan- 
dalous sins,  and  can  say,  I  am  no  whoremonger,  nor  thief, 
nor  curser,  nor  swearer,  nor  tippler,  nor  extortioner ;  I  go 
to  the  church  and  say  my  prayers  ;  they  think  that  this  is 
true  conversion,  and  they  shall  be  saved  as  well  as  any. 
Alas,  this  is  foolish  cheating  of  }-ourselves  ;  this  is  too  much 
contempt  of  an  endless  glory,  and  too  gross  neglect  of  your 
immortal  souls.  Can  you  make  so  hght  of  heaven  and  hell? 
Your  corpse  -wall  shortly  lie  in  the  dust,  and  angels  or  devils 
will  presently  seize  upon  your  souls  ;  and  every  man  or 
woman  of  you  all,  will  shortly  be  among  other  company, 
and  in  another  case  than  now  you  are:  you  will  dwell  in 
these  houses  but  a  httle  longer  ;  you  -svill  work  in  your  shops 
and  fields  but  a  little  longer ;  }'ou  will  sit  in  these  seats,  and 
dwell  on  this  earth,  but  a  little  longer ;  you  Avill  see  with 
those  eyes,  and  hear  with  those  ears,  and  speak  with  those 
tongues,  but  a  little  longer,  till  the  resurrection  day ;  and 
can  you  make  shift  to  forget  this  ?  Oh  what  a  place  will 
you  be  shortly  in  of  joy  or  torment !  Oh  what  a  sight  -will 
you  shortly  see  in  heaven  or  hell !  Oh  what  thoughts  will 
shortly  fill  your  hearts  with  unspeakable  delight  or  horror ! 
^Tiat  work  will  you  be  employed  in  !  To  praise  the  Lord 
mth  saints  and  angels,  or  to  cry  out  in  fire  unquenchable 
with  de^^ls :  and  should  all  this  be  forgotten  ?  And  all  this 
will  be  endless,  and  sealed  up  by  an  unchangeable  decree. 
Eternity,  eteraity  Avill  be  the  measure  of  your  joys  or  sor- 
rows ;  and  can  this  be  forgotten  ?  And  all  this  is  true,  liirs, 
most  certainly  true  :  when  }'ou  have  gone  up  and  down  a 
little  longer,  and  slept  and  aAvaked  but  a  few  times  more, 
you  will  be  dead  and  gone,  and  find  all  true  that  now  I  tell 
you  ;  and  yet  can  you  now  so  much  forget  it  ?  You  shall 
then  remember  you  heard  this  sermon,  and  that  this  day,  in 
t!f.is  place,  you  were  remembered  of  these  things,  and  per- 
ceive them  matters  a  thousand  times  gi'eater  than  either  you 
or  I  could  here  conceive ;  and  yet  shall  they  be  now  so 
much  forgotten  ? 

Beloved  friends,  if  the  Lord  had  not  awakened  me  to  be- 
lieve and  lay  to  heart  these  things  myself,  I  should  have  re- 


90 


A  CALL  TO  THE  UNCONVERTED. 


mained  in  the  dai'k  and  selfish  state,  and  have  perished  for 
ever  ;  but  if  he  have  truly  made  me  sensible  of  them,  it  wiU 
constrain  me  to  compassionate  you,  as  well  as  myself.  If 
your  eyes  were  so  far  open  as  to  see  hell,  and  you  saw  your 
neighbom-s  that  were  unconverted,  dragged  thither  with 
hideous  cries ;  though  they  were  such  as  you  accounted 
honest  people  on  earth,  and  feared  no  such  matter  by  them- 
selves ;  such  a  sight  would  make  you  go  home  and  tliink  of 
it,  and  think  again,  and  make  you  warn  all  about  you,  as 
that  damned  worldling  in  Luke  xvi.  28  would  have  had 
his  brethren  warned,  lest  they  come  to  that  place  of  torment. 
Vrhjy  faith  is  a  kind  of  sight,  it  is  the  eye  of  the  soul,  the 
evidence  of  things  not  seen  :  if  I  beheve  God,  it  is  next  to 
seeing ;  and  therefore  I  beseech  you  excuse  me,  if  I  be  hiilf 
as  earnest  with  you  about  these  matters^  as  if  I  had  seen 
them.  K I  must  die  to-morrow,  and  it  were  in  my  power 
to  come  again  fi-om  another  world,  and  tell  you  what  I  had 
seen,  would  you  not  be  willing  to  hear  me  ?  and  would  you 
not  believe  and  regard  what  I  should  tell  you  ?  If  I  might 
preach  one  sermon  to  you  after  I  am  dead,  and  have  seen 
what  is  done  in  the  world  to  come,  would  you  not  have  me 
plainly  speak  the  truth  ?  and  would  you  not  crowd  to  hear 
me  ?  and  would  you  not  lay  it  to  heai-t  ?  but  this  must  not 
be  :  God  hath  his  appointed  way  of  teaching  you  by  Scrip- 
ture and  ministers  ;  and  he  will  not  humom-  liubehevers  so 
far,  as  to  send  men  from  the  dead  to  them,  and  alter  his 
estabhshed  way  :  if  any  man  quarrel  \vith.  the  sun,  God  will 
not  humour  liim  so  far,  as  to  set  up  a  clearer  light.  Friends, 
I  beseech  you  regard  me  now,  as  you  would  do  if  I  should 
come  from  the  dead  to  you  ;  for  I  can  give  you  the  full  assu- 
rance of  the  truth  of  what  I  say  to  you,  as  if  I  had  been 
there  and  seen  it  with  my  eyes :  for  it  is  possible  for  one 
from  the  dead  to  deceive  you  ;  but  J esus  Christ  can  never 
deceive  you ;  the  word  of  God  delivered  in  Scripture,  and 
sealed  up  by  the  miracles  and  holy  workuigs  of  the  Spirit, 
can  never  deceive  you.  BeJieve  this,  or  beheve  nothing. 
Beheve  and  obey  this,  or  }-ou  are  undone.  Now,  as  ever 
you  beUeve  the  word  of  God,  and  as  as  ever  you  care  for 


A  C^VLL  TO  THE  UNCONVERTED. 


91 


the  salvation  of  your  souls,  let  me  beg  of  you  this  reasonable 
request,  and  I  beseech  you  deny  me  not,  that  you  would 
■without  any  more  delay,  when  you  are  gone  from  hence, 
remember  what  you  heard,  and  enter  into  an  earnest  search 
of  your  hearts,  and  say  unto  yourselves.  Is  it  so  indeed  ? 
Must  I  turn  or  die  ?  Must  I  be  converted  or  condemned  ? 
It  is  time  for  me  then  to  look  about  me,  before  it  be  too 
late.  Oh  why  did  not  I  look  after  this  till  now  ?  "Why  did  I 
venturously  put  off  or  slubber  over  so  great  a  business?  Was 
I  awake,  or  in  my  wits  ?  O  blessed  God,  what  a  mercy  is  it 
that  thou  didst  not  cut  off  my  life  all  this  while,  before  I 
had  any  certain  hope  of  eternal  life  !  AVell,  God  forbid  that 
I  should  neglect  this  work  any  longer.  "WTiat  state  is  my 
soul  in  ?  Am  I  converted,  or  am  I  not  ?  Was  ever  such  a 
change  or  work  done  upon  my  soul  ?  Have  I  been  illumi- 
nated by  the  word  and  Spirit  of  the  Lord,  to  see  the  odious- 
ness  of  sm,  the  need  of  a  Sa\dour,  the  love  of  Christ,  and 
the  excellences  of  G  od  and  glory  ?  Is  my  heart  broken,  or 
humbled  mtliin  me,  for  my  former  life  ?  Have  I  thankfully 
entertained  my  SaAdour  and  Lord,  that  offered  himself  with 
pardon  and  life  to  my  soul?  Do  I  hate  my  former  sinful 
life,  and  the  remnant  of  every  sin  that  is  in  me  ?  Do  I  fly 
fi'om  them  as  my  deadly  enemies?  Do  I  give  up  myself  to 
a  life  of  holiness  and  obedience  to  God  ?  Do  I  love  it  and 
delight  in  it  ?  Can  I  truly  say,  that  I  am  dead  to  the  world, 
and  carnal  self ;  and  that  I  live  for  God,  and  the  glory 
which  he  hath  promised  ?  Ilath  heaven  more  of  my  estima- 
tion and  resolution  than  earth  ?  And  is  God  the  dearest  and 
highest  in  my  soul  ?  Once,  I  am  sure,  I  lived  principally  to 
the  world  and  flesh,  and  God  had  nothing  but  some  heart- 
less services  which  the  world  could  spare,  and  which  were 
the  leavings  of  flesh.  Is  my  heart  now  turned  another  way? 
Have  I  a  new  design,  and  a  new  end,  and  a  new  train  of 
holy  affections  ?  Have  I  set  my  hope  and  heart  in  heaven  ? 
And  is  it  the  scope,  and  design,  and  bent  of  my  heart  and  life, 
to  get  well  to  heaven,  and  see  the  glorious  face  of  God,  and 
live  in  his  everlasting  love  and  praise  ?  And  when  I  sin,  is 
it  against  the  habitual  bent  and  design  of  my  heart  ?  And 


92 


A  CALL  TO  THE  UKCOXVERTED. 


do  I  conquer  all  gross  sins,  and  am  I  weary  and  Avilling  to 
be  rid  of  my  infirmities  ?  This  is  the  state  of  a  converted 
soul.  And  thus  nmst  it  be  with  me,  or  I  must  perish.  Is 
it  thus  with  me  indeed,  or  is  it  not  ?  It  is  time  to  get  this 
doubt  resolved,  before  the  dreadful  Judge  resolve  it.  I  am 
not  such  a  stranger  to  my  own  heart  and  hfe,  but  I  may 
somewhat  perceive  whether  I  am  thus  converted  or  not :  if 
I  be  not,  it  will  do  me  no  good  to  flatter  my  soul  with  false 
conceits  and  hopes.  I  am  resolved  no  more  to  deceive  my- 
self, but  to  endeavour  to  know  truly,  off  or  on,  whether  I  be 
converted,  yea  or  no  ;  that  if  I  be,  I  may  rejoice  in  it,  and 
glorify  my  gracious  Lord,  and  comfortably  go  on  till  I  reach 
the  crown  ;  and  if  I  am  not,  I  may  set  myself  to  beg  and 
seek  after  the  grace  that  should  convert  me,  and  may  turn 
without  any  more  delay :  for  if  I  find  in  time  that  I  am  out 
of  the  way,  by  the  help  of  Christ  I  may  tum  and  be  re- 
ceived ;  but  if  I  stay  till  either  my  heart  be  forsaken  of 
God  in  blindness  and  hardness,  or  till  I  be  catched  away  by 
death,  it  is  then  too  late.  There  is  no  place  for  repentance 
and  conversion  then  ;  I  know  it  must  be  now  or  never. 

Sirs,  this  is  my  request  to  you,  that  you  will  but  take 
your  hearts  to  task,  and  thus  examine  them,  till  you  see,  if 
it  may  be,  whether  you  are  converted  or  not ;  and  if  you 
cannot  find  it  out  by  your  OAvn  endeavours,  go  to  your  mi- 
nisters, if  they  be  faithful  and  experienced  men,  and  desire 
their  assistance.  The  matter  is  great,  let  not  bashfulness 
nor  carelessness  hinder  you.  Tliey  are  set  over  you  to  ad- 
^^se  you  for  the  saving  of  your  souls,  as  physicians  advise 
you  for  the  curing  of  your  bodies.  It  undoes  many  thou- 
sands, that  they  think  they  are  in  the  way  to  salvation, 
when  they  are  not ;  and  think  that  they  are  converted, 
when  it  is  no  such  thing.  And  then  when  we  call  to  them 
daily  to  turn,  they  go  away  as  they  came,  and  think  that 
this  concerns  not  them  ;  for  they  are  turned  already,  and 
hope  they  shall  do  well  enough  in  the  way  that  they  are  in, 
at  least  if  they  do  pick  the  fairest  path,  and  avoid  some  of 
the  foulest  steps  ;  when  alas,  all  this  while,  they  live  but  to 
the  world  and  flesh,  and  are  strangers  to  God  and  eternal 


A  CALL  TO  THE  UNCOXVERTED. 


93 


life,  and  are  quite  out  of  the  way  to  heaven.  And  all  this 
is  much  because  we  cannot  persuade  them  to  a  few  serious 
thoughts  of  their  condition,  and  to  spend  a  few  hours 
in  the  examining  of  their  states :  is  there  not  many  a 
self-conceited  wretch  that  hears  me  this  day,  that  never 
bestowed  one  hour,  or  a  quarter  of  an  hour,  in  all  their 
lives,  to  examine  their  souls,  and  try  whether  they  are 
truly  converted  or  not  ?  O  merciful  God,  that  will  care  for 
such  wretches  that  care  no  more  for  themselves,  and  that 
will  do  so  much  to  save  them  from  hell,  and  help  them 
to  heaven,  who  will  do  so  little  for  it  themselves !  K  all 
that  are  in  the  way  to  hell,  and  in  a  state  of  damnation,  did 
but  know  it,  they  durst  not  continue  in  it.  The  greatest 
hope  that  the  devil  hath,  of  bringing  you  to  damnation 
without  a  rescue,  is  by  keeping  you  blindfold  and  ignorant 
of  your  state,  and  making  you  believe  that  you  may  do 
well  enough  in  the  way  that  you  are  in.  If  you  knew 
that  you  were  out  of  the  way  to  heaven,  and  were  lost 
for  ever,  if  you  should  die  as  you  are,  durst  you  sleep  an- 
other night  in  the  state  that  you  are  in  ?  Durst  you  live 
another  day  in  it  ?  Could  you  heartily  laugh  or  be  merry  in 
such  a  state  ?  What !  and  not  know  but  you  may  be  snatch- 
ed away  to  hell  in  an  hour !  Sure  it  would  constrain  you  to 
forsake  your  former  company  and  courses,  and  to  betake 
yourselves  to  the  ways  of  holiness,  and  the  connnunion  of 
the  saints.  Sure  it  would  drive  you  to  cry  to  God  for  a 
new  heart,  and  to  seek  help  of  those  that  are  fit  to  coimsel 
you.  There  is  none  of  you,  sure,  that  cares  not  for  being 
damned.  Well  then,  I  beseech  you,  presently  make  in- 
quiry into  your  hearts,  and  give  them  no  rest  till  you  find 
out  your  condition,  that  if  it  be  good,  you  may  rejoice  in  it 
and  go  on ;  and  if  it  be  bad,  you  may  presently  look  about 
you  for  recovery,  as  men  that  believe  they  must  turn  or 
die.  What  say  you,  sirs,  will  you  resolve  and  promise  to 
be  at  thus  much  labour  for  your  souls  ?  Will  you  fall  upon 
this  self-examination  when  you  come  home  ?  Is  my  request 
unreasonable  ?  Your  consciences  know  it  is  not ;  resolve  on 
it  then,  before  you  stir :  knowing  how  nuicli  it  concerneth 


94 


A  CALL  TO  THE  UNCONVERTED. 


your  souls,  I  beseech  you  for  the  sake  of  that  God  that  doth 
command  you,  at  whose  bar  you  will  shortly  appear,  that 
you  will  not  deny  me  this  reasonable  request.  For  the  sake 
of  those  souls  that  must  turn  or  die,  I  beseech  you  deny  me 
not ;  even  but  to  make  it  your  business  to  understand  your 
own  conditions,  and  build  upon  sure  ground,  and  know  off 
or  on,  whether  you  are  converted  or  no,  and  venture  not 
your  souls  on  negligent  security. 

But  perhaps  you  will  say,  A^Tiat  if  we  should  find  our- 
selves yet  unconverted,  what  shall  we  do  then  ?  This  ques- 
tion Icadeth  me  to  my  second  doctrme ;  which  will  do  much 
to  the  answering  of  it,  to  which  I  shall  now  proceed. 

Doct.  II.  It  is  the  promise  of  God,  that  the  wicked  shall 
live  if  they  will  but  turn,  unfeignedly  and  thoroughly  turn. 

The  Lord  here  professeth,  that  this  is  it  he  takes  plea- 
sure in,  that  the  wicked  turn  and  live.  Heaven  is  made 
as  sure  to  the  converted,  as  heU  is  to  the  unconverted. 
Turn  and  live,  is  as  certain  a  truth  as  turn  or  die.  God 
was  not  bound  to  provide  us  a  Saviour,  nor  open  to  us 
the  door  of  hope,  nor  call  to  us  to  repent  and  turn,  when 
once  we  had  cast  ourselves  away  by  sin.  But  he  hath  free- 
ly done  it  to  magnify  his  mercy.  Sinners,  there  are  none 
of  you  shall  have  cause  to  go  home  and  say,  I  preach  des- 
peration to  you.  Do  we  use  to  shut  up  the  door  of  mercy 
against  you?  Oh  that  you  would  not  shut  it  up  against 
yourselves !  Do  we  use  to  teU  you  that  God  will  have 
no  mercy  on  you,  though  you  turn  and  be  sanctified  ?  When 
did  you  ever  hear  a  preacher  say  such  a  Avord  ?  You  tliat 
bark  at  the  preachers  of  the  gospel,  for  desiring  to  keep  you 
out  of  hell,  and  say  that  they  preach  desperation ;  tell  me 
if  you  can,  when  did  you  ever  hear  any  sober  man  say,  that 
there  is  no  hope  for  you,  though  ye  repent  and  be  convert- 
ed ?  No,  it  is  the  clean  contrary  that  we  daily  proclaim 
from  the  Lord,  That  whosoever  is  bom  again,  and  by  faith 
and  repentance  doth  become  a  new  creature,  shall  certainly 
be  saved  ;  and  so  far  we  are  from  persuading  you  to  despair 
of  this,  that  we  persuade  you  not  to  make  any  doubt  of  it. 
It  is  fife,  and  not  death,  that  is  the  first  part  of  our  mcs- 


A  CALL  TO  THE  UNCONVERTED.  95 

sage  to  you ;  oiu'  commission  i^  to  offer  salvation ;  certain 
salvation,  a  speedy,  glorious,  CA'erlasting  salvation,  to  every 
one  of  you ;  to  the  poorest  beggar,  as  well  as  to  the  great- 
est lord  ;  to  the  worst  of  you,  even  to  the  drunkards,  swear- 
ers, worldlings,  thieves,  yea,  to  the  despisers  and  reproachers 
of  the  holy  way  of  salvation.  We  are  commanded  by  our 
Lord  and  ISIaster  to  offer  you  a  pardon  for  all  that  is  past, 
if  you  will  but  now  at  last  return  and  live  ;  we  are  com- 
manded to  beseech  and  entreat  you  to  accept  the  offer  and 
return  ;  to  tell  you  what  preparation  is  made  by  Clirist, 
what  mercy  stays  for  you,  what  patience  waiteth  on  you, 
what  thoughts  of  kindness  God  hath  towards  you  ;  and  how 
happy,  how  certainly  and  unspeakably  happy,  you  may  be 
if  you  will.  We  have  indeed,  also,  a  message  of  wrath  and 
death ;  yea,  of  a  twofold  wrath  and  death ;  but  neither  of  them 
is  our  principal  message :  we  must  tell  you  of  the  wrath  that  is 
on  you  already,  and  the  death  that  you  are  born  under,  for 
the  breach  of  the  law  of  works  :  but  this  is  only  to  shew  you 
the  need  of  mercy,  and  provoke  you  to  esteem  the  gi'ace  of 
the  Redeemer.  And  we  tell  you  nothing  but  the  truth,  which 
you  must  know  :  for  who  will  seek  out  for  physic,  that  knows 
not  that  he  is  sick?  For  telling  you  of  your  misery,  is  not 
it  that  makes  you  miserable,  but  driveth  you  to  seek^for 
mercy.  It  is  you  that  have  brought  this  death  upon  your- 
selves. We  tell  you  also  of  another  death,  even  remediless, 
and  much  greater  torment  which  will  full  on  those  that  will 
not  be  converted.  But  as  this  is  true,  and  must  be  told 
you  ;  so  it  is  but  the  last  and  saddest  part  of  our  message  : 
we  are  first  to  offer  you  mercy,  if  you  will  turn  ;  and  it  is 
only  those  that  -svill  not  turn  nor  hear  the  voice  of  mercy, 
that  we  must  foretell  damnation  to.  Will  you  but  cast  away 
your  transgi'essions,  delay  no  longer,  but  come  away  at  the 
call  of  Christ  and  be  converted,  and  become  new  creatures, 
and  we  have  not  a  word  of  damnmg  -svi-ath  or  death  to 
speak  against  you.  I  do  here  in  the  name  of  the  Lord  of 
life  proclaim  to  you  all  that  hear  me  this  day,  to  the 
worst  of  you,  to  the  greatest,  to  the  oldest  sinner,  that  you 
may  have  mercy  and  salvation  if  you  will  but  tm-n.  J?here 


96 


A  CALL  TO  THE  UNCONVERTED. 


is  mercy  in  God,  tliere  is  sufficiency  in  the  satisfaction  of 
Christ,  the  promise  is  free,  full,  and  universal :  you  may 
have  life  if  you  will  but  turn.  But  then,  as  you  love  your 
souls,  remember  what  turning  it  is  the  Scripture  speaks  of. 
It  is  not  to  mend  the  old  house,  but  to  pull  down  all,  and 
build  anew  on  Christ  the  rock  and  sure  foundation.  It  is 
not  to  mend  somewhat  in  a  carnal  course  of  life,  but  to 
mortify  the  flesh,  and  live  after  the  Spirit.  It  is  not  to 
serve  the  flesh  and  the  world  in  a  more  reformed  way, 
without  any  scandalous  disgraceful  sins,  and  with  a  certain 
kind  of  religiousness ;  but  it  is  to  change  your  master,  and 
yom*  works,  and  end,  and  set  your  face  a  contrary  way, 
and  do  all  for  the  life  that  you  never  saw,  and  dedicate 
yourselves  and  all  you  have  to  God.  This  is  the  change 
that  must  be  made,  if  you  will  live. 

Yourselves  are  \vitness  now,  that  it  is  salvation,  and  not 
damnation,  that  is  the  great  doctrine  I  preach  to  you,  and 
the  first  part  of  my  message  to  you.  Accept  of  this,  and 
we  shall  go  no  further  with  you  :  for  we  would  not  so 
much  as  affright  or  trouble  you  with  the  name  of  damna- 
tion without  necessity. 

But  if  you  -will  not  be  saved,  there  is  no  remedy,  but 
damnation  must  take  place  ;  for  there  is  no  middle  place 
between  the  two.    You  must  have  either  life  or  death. 

And  we  are  not  only  to  offer  you  life,  but  to  shew  you 
the  grounds  on  which  we  do  it,  and  call  you  to  believe,  that 
God  doth  mean  indeed  as  he  speaks  ;  that  the  promise  is 
true,  and  extendeth  conditionally  to  you  as  well  as  others, 
and  that  heaven  is  no  fancy,  but  a  true  fehcity. 

If  you  ask,  where  is  our  commission  for  this  offer? 
Among  a  hundred  texts  of  Scripture,  I  will  shew  it  unto 
you  in  these  few : 

First,  you  see  it  here  in  my  text,  and  the  following  verses : 
and  in  Ezek.  xviii.  as  plain  as  can  be  spoken.  And  in  2 
Cor.  V.  17-21,  you  have  the  vei-y  sum  of  our  commission 
("  If  any  man  be  in  Christ,  he  is  a  new  creature :  old  things 
are  passed  away  ;  behold,  all  things  are  become  new.  And 
all  things  are  of  God,  who  hath  reconciled  us  to  himself  by 


A  CALL  TO  THE  UNCONVERTED.  97 

J esus  Christ,  and  hath  given  to  us  the  ministry  of  reconcili- 
ation ;  to  wit,  that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto  them ; 
and  hath  committed  unto  us  the  word  of  reconciliation. 
Now  then  we  are  ambassadors  for  Christ,  as  though  God 
did  beseech  you  by  us  ;  we  pray  you  in  Christ's  stead,  be  ye 
reconciled  unto  God.  For  he  hath  made  him  to  be  sin  for 
us,  who  knew  no  sin  ;  that  we  might  be  made  the  righteous- 
ness of  God  in  him.")  So  Mark  xvi.  15,  16,  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature.  He 
that  bclieveth  (that  is,  with  sacli  a  converting  laith  as  is  bc- 
fove  expressed)  and  is  baptized  shall  be  saved ;  but  he  that 
belie vetli  not  shall  be  damned."  And  Luke  xxiv.  46,  47, 
"  Thus  it  behoved  Christ  to  suflcr,  and  to  rise  from  the  dead 
the  third  day  :  and  that  repentance  (which  includes  conver- 
sion) and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations."  And  Acts.  v.  30,  31,  "  The  God  of 
our  fathers  raised  up  Jesus,  whom  ye  sIcav  and  hanged  on  a 
tree.  Kim  hath  God  exalted  with  his  right  "hand  to  be  a 
Prince  and  a  Saviour,  to  give  repentance  to  Israel,  and  for- 
giveness of  sins."  And  Acts  xiii.  38,  39,  "  Be  it  known 
unto  you,  therefore,  men  and  brethren,  that  through  this 
man  is  preached  unto  you  the  forgiveness  of  sins :  and  by 
him  all  that  believe  are  justified  from  all  things,  from  which 
he  could  not  be  justified  by  the  law  of  Moses."  And  lest 
you  think  this  offer  is  restrained  to  the  Jews,  see  Gal.  vi. 
15,  "  For  in  Christ  Jesus  neither  circumcision  availeth  any 
thmg,  nor  uncircumcision,  but  a  new  creature."  And  Luke 
xiv.  17,  "Come,  for  all  thmgs  are  now  ready;"  and  ver. 
23,  24. 

You  see  by  this  time,  that  we  are  commanded  to  offer 
life  to  you  all,  and  to  tell  you  from  God,  that  if  you 
will  turn  you  may  live. 

Here  you  may  safely  trust  your  souls  ;  for  the  love  of 
God  is  the  fountain  of  this  offer,  John  iii.  16.  And  the 
blood  of  the  Son  of  God  hath  purchased  it ;  the  faithful- 
ness and  truth  of  God  is  engaged  to  make  the  promise 
good  ;  miracles  have  sealed  up  the  truth  of  it ;  preach- 


98  A  CAIi  TO  THE  UXOOJfTKRTED. 

ers  are  sent  tlirou^  the  world  to  proclaim 

craments  are  instituted  and  used  for  the  sol 

of  the  mercy  offered,  to  them  that  will  acv. 

the  Spirit  doth  open  the  heart  to  entertain  it. 

self  the  earnest  of  the  full  possession.    So  tha!^  the  trath 

of  it  is  past  controreKy,  that  the  woist  of  jou  all,  and 

every  one  of  yon,  if  you  will  but  bo  ocMiTerted,  maj  be 

saved. 

Indeed,  if  you  will  needs  believe  that  you  dulk  be  saved 
without  converaon,  then  you  bdieve  a  &lseliood;  and  if  I 
should  preadi  that  to  yoo,  I  should  praadi  a  fie.  Tlui 
were  not  to  believe  God,  but  the  devil  and  yoar  own  de- 
ceitful hearts.  God  hath  his  prcwoise  of  fife,  and  the  devil 
hath  his  promise  of  life.  God's  promise  is,  Betom  and  five; 
the  devil  s  is,  Thou  shalt  live  whether  thou  turn  or  not. 
The  words  of  God  are,  as  I  have  shewed  yoo,  Except 
ye  be  converted  and  beocHne  as  little  children,  ye  cannot 
enter  into  the  kingdom  <rf  heaven,"  Matt.  xvnL  S.  "  Ex- 
cept a  man  be  bom  a^rain,  he  cannot  enter  into  tiie  king- 
dom of  God,"  John  iiL  3,  5.  Without  hofinesB  no  man 
shall  see  the  Lord,''  Heb.  xiL  14.  Tbe  deviTBTOdiB,  Ton 
may  be  saved  without  being  bom  again  and  converted ; 
you  may  go  to  heaven  weQ  enough  without  being  holyj 
God  doth  but  fiighten  you  ;  he  is  more  meroM  tiian  to  do 
as  he  saitb  ;  he  wiU  be  better  to  you  than  his  word.  And, 
alas  !  the  grea  test  part  of  the  world  befieve  this  word  of  the 
devil  before  the  word  of  God,  just  as  oar  first  sin  and  mi- 
ser>'  came  into  the  world.  God  saidi  to  our  first  parents. 
If  ye  eat  ye  shall  die ;  the  devil  oonfrai&ls  him,  and  saith. 
Ye  shall  not  die ;  and  the  wcnoan  bdieved  the  devil  before 
God.  So  now  the  L4xrd  saith.  Torn  or  die ;  and  the  de\il 
saith.  You  shall  not  die  if  you  do  but  cry  mercy  at  last,  and 
give  over  the  acts  of  an,  when  you  can  practise  them  no 
longer.  And  this  is  the  word  that  the  world  befieves.  O 
heinous  wioJtedness.  to  befieve  the  devil  before  God ! 

And  yet  that  is  not  the  worst,  bat  Uasphemoasfy  tiiey 
call  this  a  believing  and  trostiiig  in  God,  when  they  pot 
him  in  the  shape     Satan,  who  was  a  fiar  fiom  the  be^- 


A  CALL  TO  THE  UNCONVERTED.  99 

ning  ;  and  when  they  believe  that  the  word  of  God  is  a  lie, 
they  call  this  a  trusting  God,  and  say  they  beheve  in  him, 
and  trust  on  him  for  salvation.  Where  did  ever  God  say, 
that  the  unregenerate,  unconverted,  unsanctified,  shall  be 
saved  ?  Shew  such  a  word  in  Scripture,  I  challenge  you,  if 
you  can.  Why,  this  is  the  de-^il's  word,  and  to  believe  it  is 
to  believe  the  deA-il,  and  is  the  sin  that  is  commonly  called 
presumption.  And  do  you  call  this  a  believing  and  trust- 
ing God  ?  There  is  enough  in  the  word  of  God  to  comfort 
and  strengthen  the  hearts  of  the  sanctified  ;  but  not  a  word 
to  strengthen  the  hands  of  wickedness,  nor  to  give  men 
the  least  hope  of  being  saved,  though  they  be  never  sanc- 
tified. 

But  if  you  will  turn,  and  come  into  the  way  of  mercy, 
the  mercy  of  the  Lord  is  ready  to  entertain  you.  Then 
trust  God  for  salvation  boldly  and  confidently,  for  he  is  en- 
gaged by  his  word  to  save  you. 

He  will  be  a  father  to  none  but  his  children,  and  he  wiU 
save  none  but  those  that  forsake  the  world,  the  de^-il,  and 
the  flesh,  and  come  into  his  family,  to  be  members  of  his 
Son,  and  have  communion  with  the  saints.  But  if  they 
will  not  come  in,  it  is  their  own  fault ;  his  doors  are  open ; 
he  keeps  none  back ;  he  never  sent  such  a  message  as 
this  to  any  of  you.  It  is  now  too  late,  I  will  not  receive 
thee,  though  thou  be  converted.  He  might  have  done  so, 
and  done  you  no  wrong,  but  he  did  not,  he  doth  not  to  this 
day,  he  is  still  ready  to  receive  you,  if  you  were  but  ready 
unfeignedly,  and  ^vith  all  your  hearts,  to  turn.  And  the  ful- 
ness of  this  truth  will  yet  more  appear  in  the  two  following 
doctrines,  which  I  shall,  therefore,  next  proceed  to,  before 
I  make  a  further  application  of  this. 

Doct.  m.  God  taketh  pleasure  in  men's  conversion  and 
salvation,  but  not  in  their  death  and  damnation.  He  had 
rather  they  would  return  and  live,  than  go  on  and  die. 

I  shall  first  teach  you  how  to  undei*stand  this  ;  and  then 
clear  up  the  truth  of  it  to  you. 

And  for  the  first,  you  must  observe  these  following 
tilings  :    1 .  A  simple  willingness  and  complacency  is  the  fiurst 


100  A  CALL  TO  THE  UNCONVERTED. 

act  of  the  -vvill,  following  the  simple  apprehension  of  the 
understanding,  before  it  proceedeth  to  compare  things 
together.  But  the  choosing  act  of  the  will  is  a  following- 
act,  and  supposeth  the  comparing  practical  act  of  the 
understanding ;  and  these  two  acts  may  often  be  caiTied  to 
contrary  objects,  without  any  fault  at  all  in  the  person. 

2.  An  unfeigned  -willingness  may  have  divers  degrees. 
Some  things  I  am  so  far  willing  of,  as  that  I  will  do  all 
that  heth  in  my  power  to  accomplish  them.  And  some 
things  I  am  truly  willing  another  should  do,  when  yet 
I  will  not  do  all  that  ever  I  am  able  to  procure  them,  hav- 
ing many  reasons  to  dissuade  me  therefrom ;  though  yet  I 
will  do  all  that  belongs  to  me  to  do. 

3.  The  will  of  a  ruler,  as  such,  is  manifest  in  making 
and  executing  laws  ;  but  the  will  of  a  man  in  his  simple  na- 
tural capacity,  or  as  absolute  lord  of  his  own,  is  manifested 
in  desiring  or  resolving  of  events. 

4.  A  ruler's  will,  as  lawgiver,  is,  fii'st  and  principally, 
that  his  law  be  obeyed,  and  not  at  all  that  the  penalty  be 
executed  on  any,  but  only  on  supposition  that  they  will  not 
obey  his  laws.  But  a  ruler's  will,  as  judge,  supposeth  the 
law  already  either  kept  or  broken.  And,  therefore,  he  re- 
solveth  on  reward  or  punishment  accordingly. 

Having  given  you  these  necessary  distuictions,  I  shall 
next  apply  them  to  the  case  in  hand,  in  these  following 
propositions : — 

1.  It  is  in  the  glass  of  the  word  and  creatures  that  in 
this  life  we  must  know  God.  And  so,  according  to  the 
nature  of  man,  we  ascribe  to  him  understanding  and  will, 
removing  all  the  imperfections  that  we  can,  because  we  are 
capable  of  no  higher  positive  conceptions  of  him. 

2.  And  on  the  same  grounds  we  do  (with  the  Scriptures) 
distinguish  between  the  acts  of  God's  will,  as  diversified 
from  the  respects,  or  the  objects,  though  as  to  God's  essence 
they  are  all  one. 

3.  And  the  bolder,  because  that  when  we  speak  of 
Christ,  we  have  the  more  groimd  for  it  from  his  human 
nature.  » 


A  CALL  TO  THE  UNCONVERTED.  101 

4.  And  thus  we  say,  that  the  simple  complacency,  wll, 
or  love  of  God,  is  to  all  that  is  naturally  or  morally  good, 
according  to  the  nature  and  degree  of  its  goodness.  And 
so  he  hath  pleasure  in  the  conversion  and  salvation  of  all^ 
which  yet  will  never  come  to  pass. 

5.  And  God,  as  Ruler  and  Lawgiver  of  the  world,  had  so 
far  a  practical  will  for  their  salvation,  as  to  make  them  a 
free  offer  of  gift  of  Christ  and  life,  and  an  act  of  obHvion 
for  all  their  sins,  so  be  it  they  will  not  unthankfiilly  reject  it ; 
and  to  command  his  messengers  to  offer  this  gift  to  all  the 
world,  and  persuade  them  to  accept  it.  And  so  he  doth 
all  that,  as  Lawgiver  or  Promiser,  belongs  to  him  to  do  for 
their  salvation. 

6.  But  yet  he  resolveth,  as  Lawgiver,  that  they  that  will 
not  turn,  shall  die.  And  as  Judge,  when  their  day  of  grace 
is  past,  he  will  execute  that  decree. 

7.  So  that  he  thus  unfeignedly  willeth  the  conversion  of 
those  that  never  will  be  converted,  but  not  as  absolute  Lord, 
with  the  fullest  efficacious  resolution,  nor  as  a  thing  which  lie 
resolveth  shall  undoubtedly  come  to  pass,  or  would  engage 
all  his  power  to  accompHsh.  It  is  in  the  power  of  a  prince 
to  set  a  guard  upon  a  murderer,  to  see  that  he  shall  not 
murder  and  be  hanged.  But  if  upon  good  reason  he  for- 
bear this,  and  do  but  send  to  his  subjects,  and  warn  and 
entreat  them  not  to  be  murderers,  I  hope  he  may  well  say, 
that  he  would  not  have  them  murder  and  be  hanged ;  he 
takes  no  pleasure  in  it,  but  rather  that  they  forbear,  and 
live.  And  if  he  do  more  for  some,  upon  some  special  rea- 
son, he  is  not  bound  to  do  so  by  all.  The  king  may  well 
say  to  all  the  murderers  and  felons  in  the  land,  I  have  no 
pleasure  in  your  death,  but  rather  that  you  would  obey  my 
laws  and  live ;  but  if  you  ydW  not,  I  am  resolved,  for  all 
this,  that  you  shall  die.  The  judge  may  truly  say  to  the 
thief,  or  a  murderer,  Alas !  man,  I  have  no  delight  in  thy 
death,  I  had  rather  thou  hadst  kept  the  law,  and  saved  thy 
life  ;  but  seeing  thou  hast  not,  I  nmst  condenm  thee,  or  else 
T  should  be  unjust.  So,  though  God  have  no  pleasure  in 
your  damnation,  and  therefore  calls  upon  you  to  return  and 


102  A  CALL  TO  THE  UNCONVERTED. 

live,  yet  he  hath  pleasure  in  the  demonstration  of  his  own 
justice,  and  the  executing  his  laws  ;  and,  therefore,  he  is  for 
all  tliis  fully  resolved,  that  if  you  ■will  not  be  converted,  you 
shall  be  condemned.  If  God  were  so  much  against  the 
death  of  the  wicked,  as  that  he  were  resolved  to  do  aU  that 
he  can  to  hinder  it,  then  no  man  should  be  condemned, 
whereas  Christ  telleth  you  that  few  will  be  saved.  But  so 
far  God  is  against  your  damnation,  as  that  he  will  teach  you 
and  warn  you,  and  set  before  you  life  and  death,  and  offer 
you  your  choice,  and  command  his  ministers  to  entreat  you 
not  to  damn  yourselves,  but  accept  this  mercy,  and  so  to 
leave  you  without  excuse  ;  but  if  this  will  not  do,  and  if 
still  you  be  unconverted,  he  professetli  to  you  he  is  resolved 
of  your  damnation,  and  hath  commanded  us  to  say  to  you 
in  his  name,  ver.  18,  "  O  wicked  man,  thou  shalt  surely 
die ! "  And  Christ  hath  little  less  than  sworn  it  over  and 
over,  with  a  "  Verily,  verily,  except  ye  be  converted  and 
born  again,  ye  cannot  enter  into  the  kingdom  of  heaven," 
Matt,  xviii.  3  ;  John  iii.  3.  Mark  that  he  saith,  "  You 
cannot."  It  is  in  vain  to  hope  for  it,  and  in  vain  to  dream 
that  God  is  willing  of  it ;  for  it  is  a  thing  that  cannot  be. 

In  a  word,  you  see  then  the  meaning  of  the  text,  that 
God,  the  great  Lawgiver  of  the  world,  doth  take  no  plea- 
sure in  the  death  of  the  wicked,  but  rather  that  they  turn 
and  live  ;  though  yet  he  be  resolved  that  none  shall  live  but 
those  that  turn  ;  and  as  a  judge  even  delighteth  in  justice, 
and  manifesteth  his  hatred  of  sin,  though  not  in  their  misery 
which  they  have  brought  upon  themselves,  in  itself  con- 
sidered. 

2.  And  for  the  proofs  of  this  point,  I  shall  be  very  brief 
in  them,  because  I  suppose  you  easily  believe  it  ah'eady. 

1.  The  very  gracious  nature  of  God  proclaimed,  Exod. 
xxxiv.  6  ;  XX.  6,  and  frequently  elsewhere,  may  assure  you 
of  this,  that  he  hath  no  pleasure  in  your  death. 

2.  If  God  had  more  pleasure  in  thy  death  than  in  thy 
conversion  and  life,  he  Avould  not  have  so  frequently  com- 
manded thee  in  his  word  to  turn  ;  he  would  not  have  made 
thee  such  promises  of  life,  if  thou  Avilt  but  turn  ;  he  would 


A  CALL  TO  THE  UNCONVERTED.  103 

not  have  persuaded  thee  to  it  by  so  many  reasons.  The 
tenor  of  his  gospel  proveth  the  point. 

3.  And  his  commission  that  he  hath  given  to  the  minis- 
ters of  the  gospel  doth  fully  prove  it.  If  God  had  taken 
more  pleasm-e  in  thy  daumation  than  hi  thy  conversion  and 
salvation,  he  would  never  have  charged  us  to  offer  you 
mercy,  and  to  teach  you  the  way  of  life,  both  pubhcly  and 
privately  ;  and  to  entreat  and  beseech  you  to  turn  and  Uve ; 
to  acquaint  you  of  your  sins,  and  foretell  you  of  your  danger ; 
and  to  do  all  that  possibly  we  can  for  your  conversion,  and 
to  continue  patiently  so  doing,  though  you  should  hate  or 
abuse  us  for  our  pains.  Would  God  have  done  this  and 
appointed  his  ordinances  for  your  good,  if  he  had  taken 
pleasure  in  your  death '? 

•4.  It  is  proved  also  by  the  course  of  his  pro\idence.  If 
God  had  rather  you  were  damned  than  converted  and  saved, 
he  would  not  second  his  word  with  his  works,  and  entice 
you  by  his  diiily  kindness  to  himself,  and  give  you  all  the 
mercies  of  this  life,  which  are  his  means  to  lead  you  to  re- 
pentance, Rom.  ii.  4,  and  bring  you  so  often  under  his  rod, 
to  force  you  to  your  wits.  He  would  not  set  so  many  ex- 
amples before  your  eyes ;  no,  nor  wait  on  you  so  patiently 
as  he  doth  from  day  to  day,  and  year  to  year.  These  be 
not  signs  of  one  that  taketh  pleasure  in  your  death  ;  if  this 
had  been  his  deUght,  how  easily  could  he  have  had  thee 
long  ago  in  hell !  How  oft,  before  this,  could  he  have 
catched  thee  away  in  the  midst  of  thy  sms,  with  a  ciu'se,  or 
oath,  or  he  in  thy  mouth,  in  thy  ignorance,  and  pride,  and 
sensuahty ;  when  thou  wert  last  in  thy  drunkenness,  or  hist 
deriding  the  ways  of  God !  How  easily  could  he  have 
stopped  thy  breath,  and  tamed  thee  ^vitli  his  plagues,  and 
made  thee  sober  in  another  world !  Alas !  how  small  a 
matter  is  it  for  the  Almighty  to  rule  the  tongue  of  the  pro- 
fanest  railer,  and  tie  the  hands  of  the  most  mahcious  perse- 
cutor ;  or  calm  the  fury  of  the  bitterest  of  his  enemies,  and 
make  them  know  they  are  but  worms  !  If  he  shoidd  but 
fro^vn  upon  thee,  thou  wouldst  drop  into  thy  grave.  K  he 
gave  commission  to  one  of  his  angels  to  go  and  destroy  ten 


104  A  CALL  TO  THE  UNCONVERTED. 

thousand  sinners,  how  quickly  would  it  be  done !  How 
easOy  can  he  lay  thee  upon  the  bed  of  languishing,  and 
make  thee  lie  roaring  there  in  pain,  and  make  thee  eat 
the  words  of  reproach  which  thou  hast  spoken  against  his 
servants,  his  word,  his  worship,  and  his  holy  ways ;  and 
make  thee  send  to  beg  their  prayers,  whom  thou  didst  de- 
spise in  thy  presumption  !  How  easily  can  he  lay  that  flesh 
under  gripes  and  groans,  and  make  it  too  weak  to  hold  thy 
soul,  and  make  it  more  loathsome  than  the  dung  of  the 
earth !  That  flesh  which  now  must  have  what  it  loves,  and 
must  not  be  displeased,  and  must  be  humoured  with  meat, 
drink,  and  clothes,  whatsoever  God  says  to  the  contrary, 
hoAv  quickly  would  the  fi'owns  of  God  consume  it !  When 
thou  wast  passionately  defending  thy  sin,  and  quarrelling 
with  them  that  would  have  drawn  thee  from  it,  and  shewing 
thy  spleen  against  the  reprovers,  and  pleading  for  the  works 
of  darkness  ;  how  easily  could  God  snatch  thee  away  in  a 
moment,  and  set  thee  before  his  dreadful  Majesty,  where 
thou  mayest  see  ten  thousand  times  ten  thousand  of  glorious 
angels  waiting  on  his  throne,  and  call  thee  there  to  plead  thy 
cause,  and  ask  thee,  AYhat  hast  thou  now  to  say  against  thy 
Creator,  his  truth,  his  servants,  or  his  holy  ways?  now  plead 
thy  cause,  and  make  the  best  of  it  thou  canst.  Now  what 
canst  thou  say  in  excuse  of  thy  sins  ?  Xow  give  account  of 
thy  worldliness  and  fleshly  life,  of  thy  time,  of  all  thy  mer- 
cies thou  hast  had.  Oh  how  thy  stubborn  heart  would  have 
melted,  and  thy  proud  looks  be  taken  down,  and  thy  coun- 
tenance appalled,  and  thy  stout  words  turned  into  speech- 
less sUence,  or  dreadful  cries  ;  if  God  had  but  set  thee  thus 
at  his  bar,  and  pleaded  his  own  cause  vnih  thee,  which  thou 
hast  here  so  maUciously  pleaded  against !  How  easily  can 
he,  at  any  time,  say  to  thy  guilty  soul.  Come  away,  and  hve 
in  that  flesh  no  longer,  till  the  resurrection,  and  it  cannot 
resist !  A  word  of  his  mouth  would  take  off"  the  noise  of 
thy  present  Ufe,  and  then  all  thy  parts  and  powers  would 
stand  still ;  and  if  he  say  unto  thee,  Live  no  longer,  or,  Live 
in  hell,  thou  couldst  not  disobey. 

But  God  hath  yet  done  none  of  this  ;  but  hath  patiently 


A  CALL  TO  THE  UNCONTERTED.  105 

forborne  thee,  and  mercifiilly  upheld  thee,  and  given  thee 
that  breath  which  thou  didst  breathe  out  against  him,  and 
given  those  mercies  which  thou  didst  sacrifice  to  the  flesh, 
and  afforded  thee  that  provision  which  thou  spentest  to 
satisfy  thy  greedy  throat :  he  gave  thee  every  minute  of  that 
time  which  thou  didst  waste  in  idleness,  and  drunkenness,  or 
worldliness.  And  doth  not  all  his  patience  and  mercy  shew 
that  he  desired  not  thy  damnation?  Can  the  lamp  bum 
without  the  oil  ?  Can  your  houses  stand  without  the  earth 
to  bear  them  ?  As  well  as  you  can  live  one  hour  without 
the  support  of  God.  And  why  did  he  so  long  support  thy 
hfe,  but  to  see  when  thou  wouldst  bethink  thee  of  the  folly 
of  thy  ways,  and  return  and  live?  Will  any  man  purposely 
put  arms  into  his  enemy's  hands  to  resist  him?  Or  hold  a 
candle  to  a  mm'derer  that  is  killing  his  children  ?  or  to  an 
idle  servant  that  plays  and  sleeps  the  while  ?  Surely  it  is 
to  see  whether  thou  vdlt  at  last  return  and  Uve,  Siat  God 
has  so  long  waited  on  thee. 

5.  It  is  further  proved  by  the  sufferings  of  his  Son  that 
God  taketh  no  pleasure  in  the  death  of  the  wicked.  Would 
he  have  ransomed  them  fi'om  death  at  so  dear  a  rate  ?  Would 
he  have  astonished  angels  and  men  by  his  condescension  ? 
Would  God  have  dwelt  in  flesh,  and  have  come  in  the  form 
of  a  servant,  and  have  assumed  humanity  into  one  person 
with  the  Godhead  ?  And  would  Christ  have  hved  a  hfe  of 
suffermg,  and  died  a  cursed  death  for  sinners,  if  he  had 
rather  taken  pleasure  in  their  death  ?  Suppose  you  saw  him 
but  so  busy  in  preaching  and  heaUng  of  them,  as  you  find 
him  in  Mark  iii.  21  ;  or  so  long  in  fastmg,  as  in  Matt.  iv.  ; 
or  all  night  in  prayer,  as  in  Luke  \i.  12  ;  or  praying  with 
drops  of  blood  trickling  from  hun  instead  of  sweat,  as  Luke 
xxii.  44  ;  or  suffering  a  cursed  death  upon  the  cross,  and 
pom-ing  out  his  soul  as  a  sacrifice  for  our  sins  ;  would  you 
have  thought  these  the  signs  of  one  that  delighteth  m  the 
death  of  the  wicked  ? 

And  think  not  to  extenuate  it  by  sa^'ing,  that  it  was  only 
for  his  elect.  For  it  was  thy  sin,  and  the  sin  of  all  the 
world,  that  lay  upon  our  Redeemer ;  and  his  sacrifice  and 


106  A  CALL  TO  THE  L^'CONVERTED. 

satisfaction  is  sufficient  for  all,  and  the  finiits  of  it  are  offered 
to  one  as  well  as  another ;  but  it  is  true  that  it  was  never 
the  intent  of  his  niind,  to  pardon  and  save  any  that  would 
not  by  faith  and  repentance  be  converted.  J£  you  had  seen 
and  heard  him  weeping  and  bemoaning  the  state  of  disobe- 
dience in  impenitent  people,  Luke  xix.  41,  42,  or  complain- 
ing of  their  stubbornness,  as  !Matt.  xxiii.  37,  "  O  Jerusa- 
lem, Jerusalem,  how  often  would  I  have  gathered  thy  chil- 
dren together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not ! "  Or  if  you  had  seen  and  heard 
him  on  the  cross,  prapng  for  his  persecutors,  "  Father,  for- 
give them,  for  they  know  not  what  they  do  ; "  would  you 
have  suspected  that  he  had  delighted  in  the  death  of  the 
wicked,  even  of  those  that  perish  by  their  wilful  unbehef  ? 
T^^len  "  God  hath  so  loved"  (not  only  loved,  but  so  loved 
"  the  world  as  to  give  his  only  begotten  Son,  that  whoso- 
ever beheveth  in  him"  (by  an  effectual  faith)  "  should  not 
perish,  but  have  everlasting  life,"  I  think  he  hath  hereby 
proved,  against  the  maHce  of  men  and  de\ils,  that  he  takes 
no  pleasm-e  in  the  death  of  the  wicked,  but  had  rather  that 
they  would  turn  and  live. 

6.  Lastly,  Jf  all  this  will  not  yet  satisfy  you,  take  his  own 
word,  that  knoweth  best  his  own  mind ;  or  at  least  beheve 
his  oath.    But  this  leadeth  me  up  to  the  fourth  doctrine. 

Doct.  IV.  The  Lord  hath  confirmed  it  to  us  by  his  oath, 
that  he  hath  no  pleasm-e  in  the  death  of  the  wicked,  but 
rather  that  he  turn  and  live  ;  that  he  may  leave  man  no 
pretence  to  question  the  truth  of  it. 

If  you  dare  question  his  word,  I  hope  you  dare  not  ques- 
tion his  oath.  As  Christ  hath  solemnly  protested,  that  the 
unregenerate  and  unconverted  cannot  enter  into  the  king- 
dom of  heaven,  in  Matt.  x\m.  3  ;  John  iii.  3  ;  so  God  hath 
sworn,  that  his  pleasure  is  not  in  their  death,  but  in  their 
conversion  and  Hfe.  And  as  the  apostle  saith,  Heb.  \i.  13, 
16-18,  "  Because  he  can  swear  by  no  gi-eater  than  himself, 
he  saith.  As  I  Uve,  &c.  For  men  verily  swear  by  the  greater, 
and  an  oath  for  confirmation  is  to  them  an  end  of  all  stnfe. 
AMierein  God,  willing  more  abundantly  to  shew  unto  the 


A  CALL  TO  THE  UNCONVERTED. 


107 


heirs  of  promise  the  immutability  of  his  counsel,  confirmed 
it  by  an  oath  :  that  by  two  immutable  things,  in  which  it 
was  impossible  for  God  to  lie,  we  might  have  a  strong  con- 
solation, who  have  fled  for  refuge  to  lay  hold  on  the  hope 
set  before  us  ;  which  hope  we  have  as  an  anchor  of  the  soul, 
both  sure  and  steadfast."  If  there  be  any  man  that  cannot 
reconcile  this  truth  with  the  doctrine  of  predestination,  or 
the  actual  damnation  of  the  wicked,  that  is  his  own  igno- 
rance ;  he  hath  no  pretence  left  to  deny  or  question  there- 
fore the  truth  of  the  point  in  hand  ;  for  this  is  confirmed  by 
the  oath  of  God,  and  therefore  must  not  be  distorted,  to  re- 
duce it  to  other  points  ;  but  doubtful  points  must  rather  be 
reduced  to  it,  and  certain  truths  must  be  beHeved  to  agree 
with  it,  though  our  shallow  brains  do  hardly  discern  the 
agreement. 

Use.  I  do  entreat  thee,  if  thou  be  an  unconverted  sinner 
that  hearest  these  words,  that  thou  wouldst  ponder  a  little 
upon  the  forementioned  doctrines,  and  bethink  thyself  awhile, 
who  it  is  that  takes  pleasure  in  thy  sin  and  damnation. 
Certainly  it  is  not  God.  He  hath  sworn  for  his  part,  that 
he  takes  no  pleasure  in  it.  And  I  know  it  is  not  the  pleas- 
ing of  liim  that  you  intend  in  it.  You  dare  not  say  that 
you  drink  and  swear,  and  neglect  holy  duties,  and  quench 
the  motions  of  the  Spirit,  to  please  God.  That  were  as  if 
you  should  reproach  the  prince,  and  break  his  laws,  and  seek 
his  death,  and  say,  you  did  all  this  to  please  him. 

Who  is  it  then  that  takes  pleasure  in  your  sin  and  death  ? 
Not  any  that  bear  the  image  of  God,  for  they  must  be  like- 
minded  to  him.  God  knows,  it  is  small  pleasure  to  your 
faithful  teachers,  to  see  you  serve  your  deadly  enerny,  and 
madly  venture  your  eternal  state,  and  wilfully  run  into  the 
flames  of  hell.  It  is  small  pleasure  to  them,  to  see  upon 
your  souls  (in  the  sad  effects)  such  bUndness,  and  hard- 
heartedness,  and  carelessness,  and  presumption  ;  such  wil- 
fulness in  evil,  and  such  uncharitableness,  and  stiffness  against 
the  ways  of  life  and  peace  :  they  know  these  are  marks  of 
death,  and  of  the  wrath  of  God,  and  they  know,  from  the 
word  of  God,  what  is  like  to  be  the  end  of  them  ;  and  there- 


108  A  CALL  TO  THE  UNCONVERTED. 

fore  it  is  no  more  pleasure  to  them,  than  to  a  tender  physi- 
cian to  see  the  plague-marks  break  out  upon  his  patient. 
Alas !  to  foresee  yoiu*  everlasting  torments,  and  know  not 
how  to  prevent  them  !  To  see  how  near  you  are  to  hell, 
and  we  cannot  make  you  believe  it,  and  consider  it !  To  see 
how  easily,  how  certainly  you  might  escape,  if  we  knew  but 
how  to  make  you  -willLng !  How  fair  you  are  for  everlasting 
salvation,  if  you  would  but  turn  and  do  yom*  best,  and  make 
it  the  care  and  business  of  your  Hves !  But  you  vnH  not  do 
it ;  if  our  lives  lay  on  it,  we  cannot  persuade  you  to  do  it. 
We  study  day  and  night  what  to  say  to  you,  that  may  con- 
vince you,  and  persuade  you,  and  yet  it  is  undone  :  we  lay 
before  you  the  word  of  God,  and  shew  you  the  very  chapter 
and  verse  where  it  is  written,  that  you  cmmot  be  saved  ex- 
cept you  be  converted ;  and  yet  we  leave  the  most  of  you 
as  we  find  you :  we  hope  you  will  beUevc  the  word  of  God, 
though  you  believe  not  us,  and  that  you  ^vill  regard  it  when 
we  shew  you  plain  Scripture  for  it ;  but  we  hope  in  vain, 
and  labour  in  vain,  as  to  any  saving  change  upon  your  hearts. 
And  do  }  0U  think  that  this  is  a  pleasant  thing  to  us  ?  [Many 
a  time  in  secret  prayers  we  ai-e  fain  to  complain  to  God  with 
sad  hearts,  Alas,  Lord,  we  have  spoken  it  tp  them,  in  thy 
name,  but  they  little  regard  us  ;  we  have  told  them  what 
thou  bidst  us  tell  them,  concerning  the  danger  of  an  uncon- 
verted state,  but  they  do  not  beheve  us  ;  we  have  told  them 
that  thou  hast  protested,  "  That  there  is  no  peace  to  the 
wicked,"  Isa.  xlxm.  22  ;  h-ii.  21  ;  but  the  worst  of  them 
all  will  scarcely  beheve  that  they  are  wicked  :  we  have  shewed 
them  the  word,  where  thou  hast  said,  That  if  they  Hve 
after  the  tlesh  they  shall  die,"  Rom.  \m.  13  ;  but  they  say, 
they  will  beheve  in  thee,  when  they  will  not  believe  thee  ; 
and  that  they  will  trust  in  thee,  when  they  give  no  credit  to 
thy  word  ;  and  when  they  hope  that  the  threatenings  of  thy 
word  are  false,  they  will  yet  call  this  a  hoping  in  God ;  and 
though  we  shew  them  where  thou  hast  said,  That  when  a 
wicked  man  dieth,  all  his  hopes  perish,"  Prov.  xi.  7,  yet  can- 
not we  persuade  them  from  theu-  deceitful  hopes.  AVe  tell 
them  what  a  base,  improfitable  thing  sin  is,  but  they  love  it, 


A  CALL  TO  THE  ITNCOirVEIlTED.  109 

and  therefore  will  not  leave  it.  We  tell  them  how  dear  they 
buy  their  pleasure,  and  what  they  must  pay  for  it  in  ever- 
lasting torment,  and  they  bless  themselves  and  will  not  beheve 
it,  but  will  do  as  the  most  do  ;  and  because  God  is  mercillil, 
they  will  not  believe  him,  but  \vill  venture  then*  souls,  come  on 
it  what  Avill.  We  tell  them  how  ready  the  Lord  is  to  receive 
them  ;  and  this  does  but  make  them  delay  their  repentance, 
and  be  bolder  in  their  sin.  Some  of  them  say,  they  purpose 
to  repent,  but  they  are  stiU  the  same  ;  and  some  say,  they  do 
repent  already,  while  yet  they  are  not  converted  from  their 
sins.  We  exhort  them,  we  entreat  them,  we  offer  them  our 
help,  but  we  cannot  prevail  with  them,  but  they  that  were 
ch'imkards  are  drunkards  still ;  and  they  that  were  voluptu- 
ous, flesh-pleasing  wretches,  are  such  still ;  and  they  that 
were  worldlings  are  worldlings  still ;  and  they  that  were 
ignorant,  proud,  and  self- conceited,  are  so  still.  Few  of 
them  Avill  see  and  confess  their  sin,  and  fewer  will  forsake 
it,  but  comfort  themselves  that  all  men  are  sinners ;  as  if 
there  were  no  difference  between  a  converted  sinner  and  an 
unconverted.  Some  of  them  will  not  come  near  us  when 
we  are  willing  to  instruct  them,  but  think  they  know  enough 
already,  and  need  not  our  instruction  ;  and  some  of  them 
will  give  us  the  hearing,  and  do  what  they  list ;  and  most 
of  them  are  like  dead  men  that  cannot  feel ;  so  that  when 
we  tell  them  of  the  matters  of  everlasting  consequence,  we 
cannot  get  a  word  of  it  to  their  hearts.  If  we  do  not  obey 
them,  and  humour  them  in  baptizing  children  of  the  most 
obstinately  wicked,  and  giving  them  the  I>ord's  supper,  and 
doing  all  that  they  would  have  us,  though  never  so  much 
against  the  word  of  God,  they  will  hate  us,  and  rail  at  us  ; 
but  if  we  beseech  them  to  confess  and  forsake  their  sins,  and 
save  their  souls,  they  "will  not  do  it.  We  tell  them,  if  they 
will  but  turn,  we  will  deny  them  none  of  the  ordinances  of 
God,  neither  baptism  to  their  children,  nor  the  Lord's  sup- 
per to  themselves ;  but  they  "will  not  hear  us  :  they  would 
have  us  to  disobey  God,  damn  our  souls  to  please  them,  and 
yet  they  "will  not  turn,  and  save  their  own  souls  to  please 
God.     They  are  wiser  in  their  own  eyes  than  all  their 


110 


A  CALL  TO  THE  UNCONVERTED. 


teachers ;  they  rage,  and  are  confident  in  their  own  way ; 
and  if  we  would  never  so  fain,  we  cannot  change  them. 
Lord,  this  is  the  case  of  our  miserable  neighbours,  and  we 
cannot  help  it ;  we  see  them  ready  to  drop  into  hell,  and 
we  cannot  help  it :  we  know  if  they  would  imfeignedly  turn, 
they  might  be  sayed  ;  but  we  cannot  persuade  them  :  if  we 
would  beg  it  of  them  on  our  knees,  we  cannot  persuade  them 
to  it ;  if  we  woul4  beg  it  of  them  with  tears,  we  cannot  per- 
suade them  :  and  what  more  can  we  do  ? 

These  ai-e  the  secret  complaints  and  moans  that  many  a 
poor  minister  is  fain  to  make  ;  and  do  you  think  that  he 
hath  any  pleasure  in  this  ?  Is  it  a  pleasure  to  him  to  see 
you  go  on  in  sin  and  cannot  stop  you  ?  to  see  you  so 
miserable,  and  cannot  so  much  as  make  you  sensible  of  it  ? 
to  see  you  merry,  when  you  are  not  sure  to  be  an  hour  out 
of  hell  ?  to  think  what  you  must  for  eyer  suffer  because  you 
will  not  tum  ?  and  to  think  what  an  everlasting  life  of 
glorj'  you  wilfully  despise  and  cast  away  ?  "NMiat  sadder 
things  can  you  bring  to  their  hearts,  and  how  can  you  de^'ise 
to  grieve  them  more  ? 

Vilio  is  it  then  that  you  pleasm-e  by  your  sin  and  death  ? 
It  is  none  of  your  understanding,  godly  fiiends.  Alas,  it  is 
the  grief  of  their  soids  to  see  your  miseri-,  and  they  lament 
you  many  a  time,  when  you  give  them  Httle  thanks  for  it, 
and  when  you  have  not  hearts  to  lament  yourselves. 

AVho  is  it  then  that  takes  pleasure  in  yoiu'  sin  ?  It  is 
none  but  the  three  gi-eat  enemies  of  God,  whom  you  re- 
nounced in  yoiu*  baptism,  and  now  are  turned  falsely  to 
serve. 

1.  The  dexil,  indeed,  takes  pleasure  in  your  sin  and 
death  ;  for  this  is  the  very  end  of  all  his  temptations  :  for 
this  he  watches  night  and  day :  you  cannot  de\-ise  to  please 
him  better,  than  to  go  on  in  sin.  How  glad  is  he  when  he 
sees  thee  going  to  the  alehouse,  or  other  sin  ;  and  when  he 
heareth  thee  curse,  or  swear,  or  rail !  How  glad  is  he  when 
he  heareth  thee  revile  the  minister  that  would  draw  thee 
from  thy  sin,  and  help  to  save  thee  !  These  are  his  de- 
light. 


A  CALL  TO  THE  UNCONVERTED. 


Ill 


2.  The  wicked  are  also  delighted  in  it,  for  it  is  agreeable 
to  their  nature. 

3.  But  I  know,  for  all  this,  that  it  is  not  the  pleasing  of 
the  devil  that  you  intend,  even  when  you  please  him  ; 
but  it  is  your  own  flesh,  the  greatest  and  most  dangerous 
enemy,  that  you  intend  to  please.  It  is  the  flesh  that  would 
be  pampered,  that  would  be  pleased  in  meat,  and  drink,  and 
clothing,  that  would  be  pleased  in  yom-  company,  and 
pleased  in  applause  and  credit  with  the  world,  and  pleased 
in  sports,  and  lusts,  and  idleness;  this  is  the  gulf  that  de- 
voureth  all.  This  is  the  very  god  that  you  serve ;  for  the 
Scripture  saith  of  such,  "  that  their  bellies  are  their  god," 
Phil.  iH.  18. 

But  I  beseech  you  stay  a  Httle  and  consider  the  business. 

1.  Quest.  Should  yom'  flesh  be  pleased  before  your 
Maker  ?  Will  you  displease  the  Lord,  and  displease  your 
teacher,  and  your  godly  friends,  and  all  to  please  your  brut- 
ish appetites,  or  sensual  desires  ?  Is  not  God  worthy  to  be 
a  ruler  of  your  flesh  ?  if  he  shall  not  rule  it,  he  will  not 
save  it ;  you  cannot  in  reason  expect  that  he  should. 

2.  Quest.  Your  flesh  is  pleased  with  your  sin  ;  but  is 
your  conscience  pleased  ?  Doth  not  it  grudge  within  you, 
and  tell  you  sometimes  that  all  is  not  well,  and  that  your 
case  is  not  so  safe  as  you  make  it  to  be  ?  And  should  not 
your  souls  and  consciences  be  pleased  before  that  corrup- 
tible flesh  ? 

3.  Quest.  But  is  not  your  flesh  preparing  for  its  own  dis- 
pleasure also  ?  It  loves  the  bait,  but  doth  it  love  the  hook  ? 
It  loves  the  strong  drink  and  sweet  morsels  ;  it  loves  its 
ease,  and  sport,  and  merriment ;  it  loves  to  be  rich,  and  well 
spoken  of  by  men,  and  to  be  somebody  in  the  world  ;  but 
doth  it  love  the  curse  of  God  ?  Doth  it  love  to  stand 
trembling  before  his  bar,  and  to  be  judged  to  everlasting 
fire  ?  Doth  it  love  to  be  tormented  with  the  devils  for 
ever  ?  Take  aU  together  ;  for  there  is  no  separating  sin 
and  hell,  but  only  by  faith  and  true  conversion ;  if  you  will 
keep  one,  you  must  have  the  other.  If  death  and  heU  be 
pleasant  to  thee,  no  wonder  then  if  thou  go  on  in  sin  ;  but 


112 


A  CALL  TO  THE  UNCONVERTED. 


if  they  be  not  (as  I  am  Bure  they  be  not),  then  what  if  sin  be 
never  so  pleasant,  is  it  worth  the  loss  of  life  eternal  ?  Is  a 
little  drink,  meat,  ease,  the  good  word  of  sinners,  or  the 
riches  of  this  world,  to  be  valued  above  the  joys  of  heaven  ? 
or  are  they  worth  the  sufferings  of  eternal  fire?  Su's, 
these  questions  should  be  considered,  before  you  go  any 
farther,  by  every  man  that  hath  reason  to  consider,  and 
that  believes  he  hath  a  soul  to  save  or  lose. 

Well,  the  Lord  here  sweareth  that  he  hath  no  pleasure 
in  your  death,  but  rather  that  you  would  turn  and  Uve  :  if 
yet  you  will  go  on  and  die,  rather  than  tm-n,  remember  it 
was  not  to  please  God  that  you  did  it,  it  was  to  please  the 
world,  and  to  please  yourselves.  And  if  men  will  damn 
themselves  to  please  themselves,  and  run  into  endless  tor- 
ments for  delight,  and  have  not  the  wit,  the  heart,  the  grace 
to  hearken  to  God  or  man  that  would  reclaim  them,  what 
remedy  ?  But  they  must  take  what  they  get  by  it,  and  re- 
pent in  another  manner,  when  it  is  too  late.  Before  I  pro- 
ceed any  farther  in  the  appUcation,  I  shall  come  to  the  next 
doctrine  ;  which  giveth  a  fuller  ground  for  it. 

Doct.  V.  So  earnest  is  God  for  the  conversion  of  sinners, 
that  he  doubleth  his  commands  and  exhortations  with  vehe- 
mency ;  "  Turn  ye,  tm-n  ye,  why  will  ye  die?" 

This  doctrine  is  the  application  of  the  former,  as  by  a  use 
of  exhortation,  and  accordingly  I  shall  handle  it.  Is  there 
ever  an  imconverted  sinner,  that  heareth  these  vehement 
words  of  God  ?  Is  there  ever  a  man  or  woman  in  this  as- 
sembly, that  is  yet  a  sti'anger  to  the  renewing,  sanctifk-ing 
works  of  the  Holy  Ghost  ?  (It  is  a  happy  assembly  if  it  be 
not  so  ^vith  the  most).  Hearken  then  to  the  voice  of  your 
Maker,  and  turn  to  him  by  Christ  without  delay.  Would 
you  know  the  will  of  God  ?  "SVhy  this  is  his  TviU.  that  you 
presently  turn.  Shall  the  living  God  send  so  earnest  a  mes- 
sage to  his  creatures,  and  should  they  not  obey?  Hearken 
then,  all  you  that  hve  after  the  flesh ;  the  Lord  that  gave 
thee  thy  breath  and  being,  hath  sent  a  message  to  thee  fi*om 
heaven,  and  this  is  his  message,  "  Turn  ye,  turn  ye,  why 
wiU  ye  die?"    "  He  that  hath  ears  to  hear,  let  him  hear." 


A  CALL  TO  THE  UKCONA'ERTED.  113 

Shall  the  voice  of  the  Eternal  Majesty  be  neglected  ?  If  he 
do  but  terribly  thunder,  thou  art  afraid ;  O  but  this  voice 
doth  more  nearly  concern  thee  :  if  he  do  but  tell  thee  thou 
shalt  die  to-morrow,  thou  wouldst  not  make  light  of  it ;  O 
but  this  word  concemeth  thy  life  or  death  everlasting !  It 
is  both  a  command  and  an  exhortation :  as  if  he  said  to 
thee,  I  charge  thee  upon  the  allegiance  thou  owest  to  me  thy 
Creator  and  Redeemer,  that  thou  renounce  the  flesh,  the 
world,  and  the  devil,  and  turn  to  me  that  thou  mayest  live. 
I  condescend  to  entreat  thee,  as  thou  lovest  or  fearest  him 
that  made  thee,  as  thou  lovest  thine  own  life,  even  thine 
everlasting  life,  turn  and  Uve  ;  as  ever  thou  wouldst  escape 
eternal  miser\-,  turn,  turn,  "  for  why  wilt  thou  die?"  And 
is  there  a  heaii;  in  man,  in  a  reasonable  creature,  that  can 
once  refuse  such  a  message,  such  a  command,  such  an  ex- 
hortation as  this  ?  Oh  what  a  thing  then  is  the  heart  of 
man ! 

Hearken  then,  all  that  love  yourselves,  and  all  that  re- 
gard your  own  salvation.  Here  is  the  most  jo}'ful  message 
that  ever  was  sent  to  the  ears  of  man,  Turn  ye,  turn  ye, 
why  will  ye  die  ?  "  You  are  not  yet  shut  up  under  despera- 
tion. Here  is  mercy  ofiered  you ;  turn  and  you  shall  have 
it.  0  sirs,  with  what  glad  and  jo)-ful  hearts  should  you 
receive  these  tidings !  I  know  that  this  is  not  the  first  time 
that  you  have  heard  it :  but  how  have  you  regarded  it,  or  how 
do  you  regard  it  now  ?  Hear,  all  you  ignorant,  careless  sin- 
ners, the  word  of  the  Lord  !  Hear,  all  you  worldlings,  you 
sensual  flesh-pleasers,  you  gluttons  and  drunkards,  and 
whoremongers  and  swearers,  you  railers  and  backbiters, 
slanderers  and  Hars ;  "  Turn  ye,  turn  ve,  why  Avill  ye 
die  ? "  '  . 

Hear,  all  you  cold  and  outside  professors,  and  all  that 
are  strangers  to  the  life  of  Christ,  and  never  knew  the  power 
of  his  cross  and  resm-rection,  and  never  felt  your  hearts 
warmed  with  his  love,  and  Uve  not  on  him  as  the  strength 
of  your  souls  ;  "  Turn  ye,  turn  ye,  why  -svill  ye  die  ?  " 

Hear,  all  that  are  void  of  the  love  of  God,  Avhose  hearts 
are  not  towards  him,  nor  taken  up  mth  the  hopes  of  glory, 

H 


114  A  CALL  TO  THE  UNCONVERTED. 

but  set  more  by  your  earthly  prosperity  and  delights,  than 
by  the  joys  of  heaven  ;  you  that  are  reUgious  but  a  Httle  on 
the  bye,  and  give  God  no  more  than  your  flesh  can  spare  ; 
that  have  not  denied  your  carnal  selves,  and  forsaken  all 
that  you  have  for  Christ,  in  the  estimation  and  grounded 
resolution  of  your  souls ;  but  have  some  one  thing  in  the 
world  so  dear  to  you,  that  you  cannot  spare  it  for  Christ,  if 
he  requires  it,  but  -mil  rather  even  ventm-e  on  his  displea- 
sure, than  forsake  it ;  "  Turn  ve,  turn  ye,  why  -vvill  ye 
die?" 

If  you  never  heard  it  or  obsers-ed  it  before,  remember 
that  ye  were  told  it  from  the  word  of  God  this  day,  that  if 
you  will  but  turn,  you  may  live ;  and  if  you  will  not  turn, 
you  shall  sm-ely  die. 

"\Miat  now  will  you  do,  sirs  ?  What  is  your  resolution  ? 
Will  you  turn,  or  wiU  you  not  ?  Halt  not  any  longer  be- 
tween two  opinions  :  if  the  Lord  be  God,  follow  him  ;  if  yom* 
flesh  be  God,  then  serve  it  still.  K  heaven  be  better  than 
earth  and  fleshly  pleasures,  come  away  then  and  seek  a 
better  country,  and  lay  up  your  treasure  where  rust  and 
moths  do  not  corrupt,  and  thieves  cannot  break  through 
and  steal,  and  be  awakened  at  last  with  all  your  might  to 
seek  the  kingdom  that  cannot  be  moved,  Heb.  xii.  28  ;  and 
to  employ  your  lives  on  a  higher  design,  and  turn  the  stream 
of  your  cares  and  labours  another  way  than  formerly  you 
have  done :  but  if  eai-th  be  better  than  heaven,  or  will  do  more 
for  you,  or  last  you  longer,  then  keep  it  and  make  your  best 
of  it,  and  follow  it  still.  Sirs,  are  you  resolved  what  to 
do  ?  If  you  be  not,  I  wUl  set  a  few  more  moving  considera- 
tions before  you,  to  see  if  reason  will  make  you  resolve. 

Consider,  first,  what  preparations  mercy  hath  made  for 
your  salvation  ;  and  what  pity  it  is  that  any  man  should  be 
damned  after  all  this.  The  time  was,  when  the  flaming 
sword  was  in  the  way,  and  the  curse  of  God's  law  would 
have  kept  thee  back,  if  thou  hadst  been  never  so  willing  to 
turn  to  God  :  the  time  was,  when  thyself,  and  all  the  friends 
that  thou  hadst  in  the  world,  could  never  have  procured 
thee  the  pardon  of  thy  sins  past,  though  thou  hadst  never 


A  CALL  TO  THE  UNCONVERTED.  115 

SO  much  lamented,  and  refonned  them.  But  Chnst  hath 
removed  this  impediment  by  the  ransom  of  his  blood.  The 
time  was,  that  God  was  wholly  unreconciled,  as  being  not 
satisfied  for  the  violation  of  his  law ;  but  now  he  is  so  far 
satisfied  and  reconciled,  as  that  he  hath  made  thee  a  fi'ee 
act  of  obH\'ion,  and  a  fi:'ee  deed  of  the  gift  of  Christ  and 
life,  and  oflereth  it  to  thee,  and  entreateth  thee  to  accept 
it,  and  it  may  be  thine  if  thou  wilt.  For,  "  He  was  in  Christ 
reconcihng  the  world  unto  himself,  and  hath  committed  to 
us  the  word  of  actual  reconciliation,"  2  Cor.  v.  18,  19. 
Sinners,  we  are  commanded  to  do  this  message  to  you  all, 
as  from  the  Lord.  "  Come,  for  all  things  are  ready," 
Luke  xiv.  17.  Are  all  things  ready,  and  are  you  unready? 
God  is  ready  to  entertain  you  and  pardon  all  that  you  have 
done  against  him,  if  you  will  but  come.  As  long  as  you 
have  sinned,  as  wilfully  as  you  have  sinned,  as  heinously  as 
you  have  sinned,  he  is  ready  to  cast  all  behind  his  back,  if 
you  will  but  come.  Though  you  have  been  prodigals,  and 
run  away  from  God,  and  have  staid  so  long,  he  is  ready 
even  to  meet  you,  and  embrace  you  in  his  arms,  and  rejoice 
in  your  conversion,  if  you  ■svill  but  turn.  Even  the  earthly 
worldling  and  swinish  drunkard  may  find  God  ready  to  bid 
him  welcome,  if  they  will  but  come.  Doth  not  this  turn 
thy  heart  within  thee  ?  O  sinner,  if  thou  hast  a  heart  of 
flesh,  and  not  of  stone  in  thee,  metliinks  this  should  melt  it. 
Shall  the  dreadful  infinite  Majesty  of  heaven,  even  wait  for 
thy  returning,  and  be  ready  to  receive  thee  who  hast  abused 
him,  and  forgotten  him  so  long  ?  shall  he  delight  in  thy  con- 
version, that  might  at  any  time  glorify  his  justice  in  thy 
damnation  ?  and  doth  it  not  yet  melt  thy  heart  "v\athin  thee, 
and  art  thou  not  yet  ready  to  come  in  ?  Hast  thou  not  as 
much  reason  to  be  ready  to  come,  as  God  hath  to  invite 
thee  and  bid  thee  welcome  ? 

But  that  is  not  all ;  Christ  hath  done  his  part  on  the 
cross,  and  made  such  a  way  for  thee  to  the  Father,  that  on 
his  account  thou  mayest  be  welcome,  if  thou  wilt  come  ;  and 
yet  art  thou  not  ready  ? 


116  A  CALL  TO  THE  UXCOXVERTED. 

A  pardon  is  already  expressly  granted,  and  offered  thee 
in  the  gospel :  sad  yet  art  thou  not  ready  ? 

The  ministers  of  the  gospel  are  ready  to  assist  thee,  to  in- 
struct thee,  and  pronounce  the  absolving  -words  of  peace  to 
thy  soul :  they  are  ready  to  pray  for  thee,  and  to  seal  np 
thy  pardon  by  the  administration  of  the  holy  sacrament; 
and  yet  art  thou  not  ready  ? 

All  that  fear  Grod  about  thee,  are  ready  to  rejoice  in  thy 
conversion,  and  to  receive  thee  into  the  commimion  of  saints, 
and  to  give  thee  the  right  hand  of  fellowship,  yeii,  though 
thou  hadst  been  one  that  had  been  cast  out  of  their  society: 
they  dare  not  but  forgive  where  God  forgiveth.  when  it  is 
manitest  to  them  by  thy  confession  and  amendment :  they 
dare  not  so  much  as  hit  thee  in  the  teeth  with  thy  former 
sins,  because  they  know  that  God  will  not  upbraid  thee  with 
them.  If  thou  hadst  been  never  so  scandalous,  if  thou 
wouldst  but  heartily  be  converted  and  come  in,  they  would 
not  refuse  thee,  let  the  world  say  what  they  would  against 
it.  And  are  all  these  ready  to  receive  thee,  and  yet  art 
thou  not  ready  to  come  in  ? 

Yea,  heaven  itself  is  ready :  the  Lord  wiU  recerre  thee 
into  the  glory  of  the  saints,  as  vile  a  beast  as  thou  hast 
been,  if  thou  wilt  but  be  cleansed  thou  mapt  have  a  place 
before  his  throne :  his  angels  will  be  ready  to  guard  thy 
soul  to  the  place  of  joy.  if  thou  do  but  unfeignedly  come  in. 
And  is  God  ready,  the  sacrifice  of  Christ  ready,  the  promise 
ready,  and  jjardon  ready :  are  ministers  ready,  the  people 
of  God  ready,  and  heaven  itself  re^idy.  and  angels  ready^ 
and  all  these,  but  waiting  for  thy  conversion,  and  yet  art 
thou  not  ready  ?  "\Miat !  not  ready  to  live,  when  thou 
hast  been  dead  so  long  ?  not  ready  to  come  to  thy  right 
understanding  (as  the  prodigal  is  said  to  come  to  himselfi, 
Luke  XV.  17).  when  thou  hast  been  beside  thyself  so  long? 
not  ready  to  be  saved,  when  thou  art  even  ready  to  be  con- 
demned ?  Art  thou  not  ready  to  lay  hold  on  Christ  that 
would  deliver  thee^  when  thou  art  even  ready  to  drown, 
and  sink  into  damnation  ?  Art  thou  not  ready  to  be  saved 
fix>m  hell,  when  thou  art  even  ready  to  be  cast  remedilen 


A  CALL  TO  THE  UNCONVERTED.  117 

into  it ;  alas  !  man,  dost  thou  know  what  thou  dost  ?  If  thou 
die  unconverted,  there  is  no  doubt  to  be  made  of  thy  dam- 
nation :  and  thou  art  not  sure  to  live  an  hour ;  and  yet  art 
thou  not  ready  to  turn,  and  to  come  in?  O  miserable 
wretch !  hast  thou  not  served  the  flesh  and  the  devil  long 
enough  ?  Yet  hast  thou  not  enough  of  sin  ?  Is  it  so  good 
to  thee,  or  so  profitable  for  thee  ?  Dost  thou  know  what  it 
is,  that  thou  wouldst  yet  have  more  of  it  ?  Hast  thou  had 
so  many  calls,  and  so  many  mercies,  and  so  many  blows, 
and  so  many  examples,  hast  thou  seen  so  many  laid  in  the 
grave,  and  yet  art  thou  not  ready  to  let  go  thy  sins,  and  come 
to  Christ  ?  What !  after  so  many  convictions,  and  gripes  of 
conscience,  after  so  many  purposes  and  promises,  art  thou 
not  yet  ready  to  turn  and  live?  Oh  that  thy  eyes,  thy 
heart  were  opened,  to  know  how  fair  an  offer  is  now  made 
to  thee !  and  what  a  jo}ful  message  it  is  that  we  are  sent 
on,  to  bid  thee  come,  for  all  things  are  ready ! 

2.  Consider,  also,  what  calls  thou  hast  to  turn  and  Hve  ; 
how  many,  how  loud,  how  earnest,  how  dreadful,  and  yet 
what  encouraging,  joyful  calls. 

For  the  principal  Inviter,  it  is  God  himself  He  that 
commandeth  heaven  and  earth,  commandeth  thee  to  turn; 
and  presently,  without  delay,  to  turn.  He  commandeth  the 
sun  to  run  its  course,  and  to  rise  upon  thee  every  morning ; 
and  though  it  be  so  glorious  a  creature,  and  many  times 
bigger  than  all  the  earth,  yet  it  obeyeth  him,  and  faileth  not 
one  minute  of  its  appointed  time.  He  commandeth  all  the 
planets  and  orbs  of  heaven,  and  they  obey.  He  com- 
mandeth the  sea  to  ebb  and  flow,  and  the  whole  creation 
to  keep  its  course,  and  all  they  obey  him.  The  angels  of 
heaven  obey  his  will,  when  he  sends  them  to  minister  to 
such  silly  worms  as  we  on  earth,  Heb.  i.  14.  And  yet  if 
he  command  but  a  sinner  to  turn,  he  -vvill  not  obey  him  : 
he  only  thinks  himself  wiser  than  God,  and  he  cavils  and 
pleads  the  cause  of  sin,  and  will  not  obey.  If  the  Lord 
Almighty  says  the  word,  the  heavens  and  all  therein  obey 
him ;  but  if  he  call  a  drunkard  out  of  an  ale-house  he  will 
not  obey ;  or  if  lie  call  a  worldly,  fleshly  sinner  to  deny 


118 


A  CALL  TO  THE  UNCONA* ERTED. 


himself,  and  mortify  the  flesh,  and  set  his  heart  on  a  better 
inheritance,  he  will  not  obey. 

K  thou  hadst  any  love  in  thee,  thou  wouldst  know  the 
voice,  and  say,  O  this  is  my  Father's  call !  How  can  T  find 
in  my  heart  to  disobey  ?  For  the  sheep  of  Christ  do  "  know 
and  hear  his  voice  ;  and  they  follow  him,  and  he  giveth 
them  eternal  life,"  John  xii.  4.  If  thou  hast  any  spiritual 
life  and  sense  in  thee,  at  least  thou  wouldst  say,  This  call  is 
the  dreadful  voice  of  God.  and  who  dare  disobey  ?  For 
saith  the  prophet,  "  The  Hon  hath  roared,  who  -will  not 
fear?"  Amos  iii.  8.  God  is  not  a  man  that  thou  shouldst 
dally  and  play  with  him.  Remember  what  he  said  to  Paul 
at  his  conversion,  "  It  is  hard  for  thee  to  kick  against  the 
pricks,"  Acts  ix.  5.  Wilt  thou  yet  go  on  and  despise  his 
word,  and  resist  his  Spirit,  and  stop  thine  ears  against  his 
call  ?  "WTio  is  it  that  will  have  the  worst  of  this  ?  Dost  thou 
know  whom  thou  disobeyest  and  contendest  -wdth,  and  what 
thou  art  doing  ?  It  were  a  far  wiser  and  easier  task  for  thee 
to  contend  with  the  thorns,  and  spurn  them  with  thy  bare 
feet,  and  beat  them  with  thy  bare  hands,  or  put  thy  head 
into  the  burning  fire.  "  Be  not  deceived,  God  will  not  be 
mocked,"  Gal.  \i.  7.  AVhosoever  else  maybe  mocked,  God 
will  not ;  you  had  better  play  with  the  fire  in  your  thatch, 
than  v.'ith  the  fire  of  his  bmning  wrath  in  your  soul.  "  For 
our  God  is  a  consuming  fire,"  Heb.  xii.  29.  Oh  how  unmeet 
a  match  art  thou  for  God !  "It  is  a  fearful  thing  to  fall 
into  his  hands,"  Heb.  x.  31  ;  and  therefore  it  is  a  fearful 
thing  to  contend  with  him,  or  resist  him.  As  you  love  your 
own  souls,  take  heed  what  you  do.  liMiat  ^yi]l  you  say  if 
he  begin  in  wi-ath  to  plead  with  you?  "WTiat  will  you 
do  if  he  take  you  once  in  hand  ?  Will  you  then  strive 
against  his  judgment,  as  now  you  do  against  his  grace? 
Saith  the  Lord,  "  Fury  is  not  in  me  ;"  that  is,  I  dehght 
not  to  destroy,  I  do  it  as  it  were  unwillingly :  but  yet, 
"  ^Vho  would  set  the  briers  and  thorns  against  me  in 
battle?  I  would  go  thi'ough  them,  I  would  burn  them  to- 
gether. Or  let  him  take  hold  of  my  strength,  that  he  may 
make  peace  with  me,  and  Le  shall  make  peace  with  me," 


A  CALL  TO  THE  UNCONVERTED.  119 

Isa.  xxvii.  4,  6.  It  is  an  unequal  combat  for  the  briers 
and  stubble  to  make  war  with  the  fire. 

And  thus  you  see  who  it  is  that  calleth  you,  that  should 
move  you  to  hear  this  call,  and  turn:  so  consider  also,  by  what 
instruments,  and  how  often,  and  how  earnestly  he  doth  it. 

1 .  Every  leaf  of  the  blessed  book  of  God  hath,  as  it  were, 
a  voice,  and  calls  out  unto  thee,  Turn  and  live,  turn  or 
thou  wilt  die."  How  canst  thou  open  it,  and  read  a  leaf, 
or  hear  a  chapter,  and  not  perceive  God  bids  thee  turn  ? 

2.  It  is  the  voice  of  every  sermon  thou  hearest ;  for 
what  else  is  the  scope  and  drift  of  all,  but  to  call,  and  per- 
suade, and  entreat  thee  to  turn  ? 

3.  It  is  the  voice  of  many  a  motion  of  the  Spirit,  that 
secretly  speaks  over  these  words  again,  and  urgeth  thee  to 
turn. 

4.  It  is  hkely  sometimes  it  is  the  voice  of  thy  own  con- 
science. Art  thou  not  sometimes  convinced,  that  all  is  not 
well  with  thee  ;  and  doth  not  thy  conscience  tell  thee,  that 
thou  must  be  a  new  man,  and  take  a  new  course,  and  often 
call  upon  thee  to  return  ? 

5.  It  is  the  voice  of  the  gracious  examples  of  the  godly. 
When  thou  seest  them  Hve  a  heavenly  life,  and  fly  fi'om  the 
sin  which  is  thy  delight,  this  really  calls  upon  thee  to  turn. 

6.  It  is  the  voice  of  all  the  works  of  God.  For  they  also 
are  God's  books  that  teach  thee  this  lesson,  by  she\v'ing  thee 
his  greatness,  and  wisdom,  and  goodness,  and  calling  thee 
to  observe  them,  and  admire  the  Creator,  "  The  heavens 
declare  the  glory  of  God,  and  the  firmament  sheweth  his 
handy  work ;  day  unto  day  uttereth  speech,  and  night  unto 
night  sheweth  knowledge,"  Psal.  xix.  1,  2.  Every  time  the 
sun  riseth  upon  thee,  it  really  calleth  thee  to  turn  ;  as  if  it 
should  say.  What  do  I  travel  and  compass  the  world  for, 
but  to  declare  to  men  the  glory  of  their  Maker,  and  to  light 
them  to  do  his  work?  And  do  I  still  find  thee  doing  the 
work  of  sin,  and  sleeping  out  thy  life  in  negligence?  ''Awake, 
thou  that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light,"  Eph.  v.  14.  "  The  night  is  far  spent,  the 
day  is  at  hand.    It  is  now  high  time  to  awake  out  of  sleep. 


120  A  CALL  TO  THE  UNCONVERTED. 

Let  us,  therefore,  cast  off  the  works  of  darkness,  and  let  us 
put  on  the  armour  of  light.  Let  us  walk  honestly,  as  in  the 
day  ;  not  in  rioting  and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  envying ;  but  put  ye  on  the 
Lord  Jesus  Christ,  and  make  no  provision  for  the  flesh,  to 
fullii  tlie  lasts  thereof,"  Rom.  xiii.  11-14.  (This  text  was  the 
means  of  Augustine's  conversion.  I  pray  God  it  maybe  yours.) 

7.  It  is  the  voice  of  every  mercy  thou  dost  possess.  If 
thou  couldst  but  hear  and  understand  them,  they  all  cry  out 
imto  thee.  Turn.  Why  doth  the  earth  bear  thee,  but  to 
seek  and  serve  the  Lord?  Why  doth  it  afford  thee  fruit, 
but  to  serve  him  ?  Why  doth  the  air  afford  thee  breath, 
but  to  serve  him?  "VMiy  do  all  the  creatures  serve  thee 
with  their  labours,  and  their  Uves,  but  that  thou  mightest 
serve  the  Lord  of  them  and  thee  ?  Why  doth  he  give  thee 
time,  and  health,  and  strength,  but  to  serve  him?  TVTiy 
hast  thou  meat,  di'ink,  and  clothes,  but  for  his  service? 
Hast  thou  any  thing  which  thou  hast  not  received  ?  And  if 
thou  didst  receive  them,  it  is  reason  thou  shouldst  bethink 
thee  from  whom,  and  to  what  end  and  use,  thou  didst  re- 
ceive them.  Didst  thou  never  cry  to  him  for  help  in  thy 
distress  ?  And  didst  thou  not  then  understand  that  it  was 
thy  part  to  turn  and  serve  liim  if  he  would  deliver  thee  ? 
He  hath  done  his  part,  and  spared  thee  yet  longer,  and 
tried  thee  another  and  another  year,  and  yet  thou  dost  not 
turn.  You  know  the  parable  of  the  unfruitful  fig-tree, 
Luke  xiii.  6-9.  When  the  Lord  had  said,  "  Cut  it  down, 
why  cumbereth  it  the  ground  ?  "  he  was  entreated  to  try  it 
one  year  longer,  and  then,  if  it  proved  not  fruitful,  to  cut 
it  down.  Christ  himself  there  makes  the  application  twdce 
over,  "  Except  ye  repent,  ye  shall  all  likewise  perish,"  ver. 
3,5.  How  many  years  hath  God  looked  for  the  fruits  of 
love  and  holiness  from  thee,  and  hath  found  none  ?  and 
yet  hath  spared  thee.  How  many  times,  by  thy  wilful  igno- 
rance, carelessness,  and  disobedience,  hast  thou  provoked 
justice  to  say,  "  Cut  him  down, -why  cumbereth  he  the 
ground  ?  "  and  yet  mercy  hath  prevailed,  and  patience  hath 
forborne  the  killing,  damning  blow  to  this  day.    If  thou 


A  CALL  TO  THE  UNCONVERTED. 


121 


hadst  the  understanding  of  a  man  within  thee,  thou  wouldst 
know  that  all  this  calleth  thee  to  turn.  "  Dost  thou  think 
thou  shalt  still  escape  the  judgment  of  God  ?  Or  dcspisest 
thou  the  riches  of  his  goodness,  forbearance,  and  long-sufler- 
ing  ;  not  knowing  that  the  goodness  of  God  leadeth  thee  to 
repentance  ?  But  after  thy  hardness  and  impenitent  heart, 
treasurest  up  unto  thj^self  -\vrath  against  the  day  of  An-ath, 
and  revelation  of  the  righteous  judgment  of  God  ;  who  will 
render  to  every  one  according  to  his  deeds,"  Kom.  ii.  3-6. 

8.  Moreover,  it  is  the  voice  of  every  affliction,  to  call 
thee  to  make  haste  and  turn.  Sickness  and  pain  cry,  Turn. 
Poverty,  the  loss  of  friends,  and  every  twig  of  the  chastising 
rod,  cry,  Tm-n  ;  and  yet  wilt  thou  not  hearken  to  the  call  V 
These  have  come  near  thee,  and  made  thee  feel.  They 
have  made  thee  groan,  and  can  they  not  make  thee  turn  ? 

9.  The  very  frame  of  thy  nature  and  being  itself  be- 
speaketh  thy  return.  AVliy  hast  thou  reason,  but  to  rule 
thy  flesh,  and  serve  thy  Lord  ?  AVhy  hast  thou  an  under- 
standing soul,  but  to  learn  and  know  his  will,  and  do  it? 
Why  hast  thou  a  heart  within  thee  that  can  love,  fear,  and 
desire,  but  that  thou  shouldst  fear  him,  and  love  him,  and 
desire  after  him  ? 

10.  Yea,  thine  own  engagements  by  promise  to  the  Lord 
do  call  upon  thee  to  turn  and  serve  him.  Thou  hast  bound 
thyself  to  him  by  a  baptismal  covenant,  and  renounced  the 
world,  the  flesh,  and  the  devil ;  this  thou  hast  confirmed 
by  the  profession  of  Christiauity,  and  renewed  it  at  sacra- 
ments, and  in  times  of  affliction.  And  wilt  thou  promise, 
and  vow,  and  never  }>erform,  and  turn  to  God  ? 

Lay  all  these  together  now,  and  see  what  should  be  the 
issue.  The  holy  Scriptures  call  upon  thee  to  turn  ;  the 
ministers  of  Christ  do  call  upon  thee  to  turn  ;  the  Spirit 
cries.  Turn  ;  thy  conscience  cries.  Turn  ;  the  godly,  by  per- 
suasions and  examples,  cry,  Turn  ;  the  whole  world,  and  all 
the  creatures  therein  that  are  presented  to  thy  consideration, 
cry,  Turn  ;  the  patient  forbearance  of  God  cries,  Turn  ;  all 
the  mercies  which  thou  receivest  cry,  Turn ;  the  rod  of 
God's  chastisement  cries.  Turn  ;  thy  reason  and  the  frame 


122  A  CALL  TO  THE  UNCONVERTED. 

of  thy  nature  bespeaks  thy  turning ;  and  so  do  all  thy  pro- 
mises to  God :  and  yet  art  thou  not  resolved  to  turn  ? 

3.  Moreover,  poor  hard-hearted  sinner,  didst  thou  ever 
consider  upon  -what  terms  thou  standest  all  this  while  with 
him  that  calleth  thee  to  turn  ?  Thou  art  his  own,  and  owest 
him  thyself,  and  all  thou  hast ;  and  may  he  not  command 
his  own  ?  Thou  art  his  absolute  servant,  and  shouldst  serve 
no  other  master.  Thou  standest  at  his  mercy,  and  thy  life 
is  in  his  hand  ;  and  he  is  resolved  to  save  thee  upon  no  other 
terms.  Thou  hast  many  malicious  spiritual  enemies,  that 
would  be  glad  if  God  would  but  forsake  thee,  and  let  them 
alone  with  thee,  and  leave  thee  to  their  will ;  how  quickly 
would  they  deal  with  thee  in  another  manner  I  And  thou 
canst  not  be  delivered  from  them  but  by  turning  vmto  God. 
Thou  art  fallen  under  his  wrath  by  thy  sin  abeady ;  and  thou 
knowest  not  how  long  liis  patience  wUl  yet  wait.  Perhaps 
this  is  the  last  year ;  perhaps  the  last  day.  His  sword  is 
even  at  thy  heart,  while  the  word  is  in  thine  ear  ;  and  if  thou 
turn  not,  thou  art  a  dead  and  undone  man.  Were  thy  eyes 
but  open  to  see  where  thou  standest,  even  upon  the  brink  of 
hell,  and  to  see  how  many  thousands  are  there  already  that 
did  not  turn,  thou  wouldst  see  that  it  is  time  to  look  about 
thee. 

"Well,  sirs,  look  inwards  now,  and  tell  me  how  are  your 
hearts  affected  with  these  offers  of  the  Lord.  You  hear 
what  is  his  mind  ;  he  delighteth  not  in  your  death.  He 
calls  to  you,  Turn,  turn  ;  it  is  a  feai-ful  sign,  if  all  this  move 
thee  not,  or  if  it  do  but  half  move  thee  ;  and  much  more  if 
it  make  thee  more  careless  in  thy  misery,  because  thou 
hearest  of  the  mercifulness  of  God.  The  workhig  of  the 
medicine  partly  tell  us,  whether  there  be  any  hope  of 
the  cure.  Oh  what  glad  tidings  would  it  be  to  those  that  are 
now  in  hell,  if  they  had  but  such  a  message  from  God  ! 
'WTiat  a  joyful  word  would  it  be  to  hear  this.  Turn  and  live ! 
Yea,  what  a  welcome  word  would  it  be  to  thyself,  when 
thou  hast  felt  that  wrath  of  God  but  an  hour  ;  or,  if  after 
a  thousand,  and  ten  thousand  years'  torment,  thou  couldst 
but  hear  such  a  word  fi-om  God,  Turn  and  live  !  and  yet 


A  CALL  TO  THE  UNCONVERTED.  123 

wilt  thou  neglect  it,  and  suffer  us  to  return  witliout  our  er- 
rand ? 

Behold,  sinners,  we  are  set  here  as  the  messengers  of  the 
Lord,  to  set  before  you  life  and  death  ;  what  say  you,  which 
of  them  Avill  you  choose  ?  Christ  standeth,  as  it  were,  by 
thee,  with  heaven  in  one  hand,  and  hell  in  the  other,  and 
olfereth  thee  thy  choice  ;  which  -svilt  thou  choose  ?  The 
voice  of  the  Lord  maketh  the  rocks  to  tremble.  See  Psal. 
xxix.  And  is  it  nothing  to  hear  him  threaten  thee,  if  thou 
wilt  not  turn  ?  Dost  thou  not  understand  and  feel  this 
voice,  "Turn  ye,  turn  ye,  why  will  ye  die?"  ^Vhy,  it  is 
the  voice  of  love,  of  infinite  love,  of  thy  best  and  kindest 
Friend,  as  thou  mightest  easily  perceive  by  the  motion,  and 
yet  canst  thou  neglect  it  ?  It  is  the  voice  of  pity  and  com- 
passion. The  Lord  seeth  whether  thou  art  going  better 
than  thou  dost,  which  makes  him  call  after  thee,  Turn,  turn. 
He  seeth  what  will  become  of  thee,  if  thou  turn  not :  he 
thinketh  with  himself.  Ah  this  poor  sinner  will  cast  himself 
into  endless  torment,  tf  he  do  not  turn  ;  I  must  in  justice 
deal  with  him  according  to  my  righteous  law  :  and  therefore 
he  calleth  after  thee,  Turn,  turn.  O  sinner  !  if  thou  didst 
but  know  the  thousandth  part  as  well  as  God  doth,  the  dan- 
ger that  is  near  you,  and  the  misery  that  you  are  running 
into,  we  should  have  no  more  need  to  call  after  you  to 
turn. 

Morepver,  this  voice  that  calleth  to  thee,  is  the  same 
that  hath  prevailed  with  thousands  already,  and  called  all 
to  heaven  that  are  now  there  ;  and  they  would  not  now  for 
a  thousand  worlds  that  they  had  made  light  of  it,  and  not 
turned  to  God.  Now  what  are  they  possessing  that  tiu-ned 
at  God's  call  ?  ISTow  they  perceive  indeed  that  it  was  the 
voice  of  love,  that  meant  them  no  more  harm  than  their 
salvation.  And  if  thou  wilt  obey  the  same  call  thou  shalt 
come  to  the  same  happiness.  There  be  millions  that  must 
for  ever  lament  that  they  turned  not,  but  there  is  never  a 
soul  in  heaven  that  is  sorry  that  they  were  converted. 

Well,  sirs,  are  you  yet  resolved,  or  are  you  not  ?  Do  I 
need  to  say  any  more  to  you,  what  wiU  you  do  ?    Will  you 


124  A  CALL  TO  THE  UNCOX^'ERTED. 

turn  or  not?  Speak,  man,  in  thy  heart  to  God,  though  thou 
speak  not  out  to  me:  speak,  lest  he  take  thy  silence  for  a 
denial ;  speak  quickly,  lest  he  never  make  thee  the  Hke  of- 
fer more  ;  speak  resolvedly,  and  not  waveringly,  for  he 
will  have  no  indifferents  to  be  his  followei*s.  Say  in  thy 
heart  now,  without  any  more  delay,  even  before  you  stii- 
hence,  By  the  grace  of  God,  I  am  resolved  presently  to 
turn.  And  because  I  know  mine  own  insufficiency,  I  am 
resolved  to  wait  on  God  for  his  grace,  and  follow  him  in  his 
ways,  and  forsake  my  former  courses  and  companions,  and 
give  up  myself  to  the  guidance  of  the  Lord. 

Sirs,  you  are  not  shut  up  in  the  darkness  of  heathenism, 
nor  in  the  desperation  of  the  damned.  Life  is  before  you, 
and  you  may  have  it  on  reasonable  terms  if  you  wiU  ;  yea, 
on  free-cost  if  you  will  accept  it.  The  way  of  God  Ueth 
plain  before  you,  the  church  is  open  to  you,  and  you  may 
have  Christ,  pardon,  and  holiness,  if  ybu  will.  Whs\t  say 
you  ?  Win  you  or  will  you  not  ?  K  you  say  nay,  or  say 
nothing,  and  still  go  on,  God  is  witness,  and  this  congi-ega- 
tion  is  witness,  and  yoiu*  own  consciences  are  witness,  how 
fair  an  offer  you  had  this  day.  Remember  you  might  have 
Christ,  and  you  would  not.  Remember,  when  you  have 
lost  it,  that  you  might  have  had  eteraal  lile,  as  well  as 
others,  and  would  not  :  and  all  this  because  }  ou  would  not 
tm'n  ! 

But  let  us  come  to  the  next  doctiine,  and  hpai'  your 
reasons. 

Doct.  Yl.  The  Loixl  condescendeth  to  reason  the  case 
svith.  miconverted  sinnei-s,  and  to  iisk  them  why  they  Avill 
die. 

A  strange  disputation  it  is,  both  as  to  the  controvei"?y,  and 
as  to  the  disputants. 

1.  The  controversy  or  question  propounded  to  dispute  of, 
is,  VThy  wicked  men  will  damn  themselves  ?  or,  AMiether 
they  will  die  rather  than  turn  ?  TMiether  they  have  any 
sufficient  reason  for  so  doing  ? 

2.  Tlie  dis]3utants  are  God  and  man  ;  the  most  holy  God, 
and  wicked,  miconverted  sinners. 


A  CALL  TO  THE  TJNCONVERTED.  125 

Is  it  not  a  strange  thing  -which  God  doth  seem  here  to 
suppose,  that  any  man  should  be  willing  to  die,  and  he 
damned  ;  yea,  that  this  should  be  the  case  of  all  the  wicked ; 
that  is,  of  the  greatest  part  of  the  world  ?  But  you  will 
say.  This  cannot  be  ;  for  nature  desireth  the  preservation 
and  felicity  of  itself,  and  the  wicked  are  more  selfish  than 
others,  and  not  less ;  and  therefore  how  can  any  man  be 
willing  to  be  damned  ? 

To  which  I  answer,  1.  It  is  a  certain  truth,  that  no  man 
can  be  willing  of  any  evil,  as  evil,  but  only  as  it  hath  some 
appearance  of  good ;  much  less  can  any  man  be  willing  to 
be  eternally  tormented.  Misery,  as  such,  is  desired  by  none. 
2.  But  yet  for  all  that,  it  is  most  true,  which  God  here 
teacheth  us,  that  the  cause  why  the  wicked  die  and  are 
damned,  is,  because  they  will  die  and  be  damned.  And  this 
is  true  in  several  respects. 

1 .  Because  they  will  go  the  way  that  leads  to  hell,  though 
they  are  told  by  God  and  man  whither  it  goes  and  where 
it  ends  ;  and  though  God  hath  so  often  professed  in  his 
word,  that  if  they  hold  on  in  that  way  they  shall  be  con- 
demned ;  and  that  they  shall  not  be  saved  unless  they  turn. 
"  There  is  no  peace  (saith  the  Lord)  unto  the  wicked," 
Isa.  xlviii.  22  ;  Ivii.  21.  "  The  way  of  peace  they  know 
not  ;  there  is  no  judgment  in  their  going  ;  they  have  made 
them  crooked  patlis,  whosoever  goeth  therein  shall  not  know 
peace,"  Isa.  lix.  8.  They  have  the  word  and  the  oath  of 
the  living  God  for  it,  that  if  they  will  not  turn,  they  shall 
not  enter  into  his  rest.  And  yet  mcked  they  are,  and 
wicked  they  will  be,  let  God  and  man  say  what  they  will ; 
fleshly  they  are,  and  fleshly  they  will  be,  worldlings  they 
are,  and  worldlings  they  will  be,  though  God  hath  told 
them,  that  "  the  love  of  the  world  is  enmity  to  God  ;  and 
that  if  any  man  love  the  world  (in  that  measure)  the  love 
of  the  Father  is  not  in  him,"  James  iv.  4  ;  1  John  ii.  15. 
So  that  conseciuentially  these  men  are  willing  to  be  damned, 
though  not  directly :  they  are  -willing  of  the  way  to  hell, 
and  love  the  certain  cause  of  their  torment,  though  they  be 


126  A  CALL  TO  THE  UNCONVERTED. 

not  willing  of  hell  itself,  and  do  not  love  the  pain  which  they 
must  endure. 

Is  not  this  the  truth  of  your  case,  sirs  ?  You  would  not 
burn  m  hell,  but  you  will  kindle  the  fii'e  by  your  sins,  and 
cast  yourselves  into  it ;  you  would  not  be  tormented  with 
devils  in  hell,  but  you  will  do  that  which  will  certainly  pro- 
cure it  in  despite  of  all  that  can  be  said  against  it.  It  is 
just  as  if  you  would  say,  I  will  drink  poison,  but  yet  I  will 
not  die.  I  will  cast  myself  headlong  from  the  top  of  a 
steeple,  but  yet  I  will  not  kill  myself.  I  will  thrust  my 
knife  mto  my  heart,  but  yet  I  wiU.  not  take  away  my  life. 
I  will  put  this  fire  into  the  thatch  of  my  house,  but  yet  I 
will  not  burn  it.  Just  so  it  is  with  wicked  men ;  they  ■vvUl 
be  wicked,  and  Hve  after  the  flesh  in  the  world,  and  yet 
they  would  not  be  damned.  But  do  you  not  know,  that 
the  means  do  lead  unto  the  end  ?  and  that  God  hath  by  his 
righteous  law  concluded,  that  ye  must  repent  or  perish  ?  He 
that  will  take  poison  may  as  well  say,  I  wUl  kill  myself,  for 
it  will  prove  no  better  m  the  end  :  though  perhaps  he  loved 
it  for  the  sweetness  of  the  sugar  that  was  mixed  with  it,  and 
would  not  be  persuaded  it  was  poison,  but  that  he  might 
take  it  and  do  well  enough  ;  but  it  is  not  his  conceit  and 
confidence  that  will  save  his  life.  So  if  you  will  be  drunk- 
ards, or  fornicators,  or  worldlings,  or  Hve  after  the  flesh, 
you  may  as  well  say  plauily,  We  will  be  damned ;  for  so 
you  shall  be  unless  you  turn.  Would  you  not  rebuke  the 
foUy  of  a  thief  or  murderer  that  would  say,  I  wiU  steal  or 
kill,  but  I  will  not  be  hanged  ;  when  he  knows,  that  if  he 
do  the  one,  the  judge  in  justice  will  see  that  the  other  be 
done.  Jf  he  says,  I  will  steal  and  mmxler,  he  ma}-  as  well 
say  plainly,  I  will  be  hanged ;  so  if  you  mtR  go  on  in  a  car- 
nal life,  you  may  as  wcU  say  plainly,  We  "n-ill  go  to  hell. 

2.  Moreover,  the  wicked  -will  not  use  those  means  without 
which  there  is  no  hope  of  their  salvation  :  he  that  vnll  not 
eat,  may  as  well  say  plainly  he  will  not  hve,  unless  he  can 
tell  how  to  Hve  without  meat.  He  that  wUl  not  go  his 
journey,  may  as  weU  say  plainly  he  will  not  come  to  the 


A  CALL  TO  THE  UNCONVKRTED. 


127 


end.  He  that  falls  into  the  water,  and  will  not  come  out, 
nor  suffer  another  to  help  him  out,  may  as  well  say  plainly 
he  will  be  drowned.  So  if  you  be  carnal  and  ungodly,  and 
Y/ill  not  be  converted,  nor  use  the  means  by  which  you 
should  be  converted,  but  think  it  more  ado  than  needs,  you 
may  as  well  say  plainly  you  will  be  damned.  For  if  you 
have  found  out  a  way  to  be  saved  Avithout  conversion,  you 
have  done  that  which  was  never  done  before. 

3.  Yea,  this  is  not  all,  but  the  "vvicked  arc  unwilling  even 
of  salvation  itself.  Though  they  may  desire  somewhat  which 
they  call  by  the  name  of  heaven,  yet  heaven  itself,  consider- 
ed in  the  true  nature  of  the  feUcity,  they  desire  not ;  yea, 
their  hearts  are  quite  agahist  it.  Heaven  is  a  state  of  per- 
fect holiness,  and  of  continual  love  and  praise  to  God,  and 
the  wicked  have  no  heart  to  this.  The  imperfect  love,  praise, 
and  hoHness  which  is  here  to  be  obtained,  they  have  no 
mind  of ;  much  less  of  that  which  is  so  much  greater  :  the 
joys  of  heaven  are  of  so  pure  and  spu'itual  a  nature,  that  the 
heart  of  the  wicked  cannot  truly  desire  them. 

So  that  by  this  time  you  may  see  on  what  ground  it  is 
that  God  supposeth  that  the  wicked  are  willing  of  their  own 
destruction  :  they  will  not  turn,  though  they  must  turn  or 
die.  They  will  rather  venture  on  certain  misery,  than  be 
converted ;  and  then  to  quiet  themselves  in  their  sins,  they 
will  make  themselves  believe  that  they  shall  nevertheless 
escape. 

2.  And  as  the  controversy  is  matter  of  wonder  (that 
ever  men  should  be  such  enemies  to  themselves,  as  Avilfully 
to  cast  away  their  souls),  so  are  the  disputants  too  :  that 
God  should  stoop  so  low,  as  thus  to  plead  the  case  Avith 
man ;  and  that  man  should  be  so  strangely  blind  and  ob- 
stinate as  to  need  all  this  m  so  plain  a  case  ;  yea,  and  to  re- 
sist all  this,  when  their  own  salvation  lieth  upon  the  issue. 

No  wonder  if  they  will  not  hear  us  that  are  men,  when 
they  will  not  hear  the  Lord  himself :  as  God  saith,  when  he 
sent  the  prophet  to  the  Israelites,  ''The  house  of  Israel  will 
not  hearken  unto  thee  ;  for  they  wUl  not  hearken  unto  me  : 
for  aU  the  house  of  Israel  are  impudent  and  hard-hearted," 


128  A  CALL  TO  THE  UNCONVERTED. 

Ezek.  iii  7.  ISio  wonder  if  they  can  plead  against  a  mi- 
nister, or  a  godly  neighbour,  when  they  will  plead  against 
the  Lord  himself,  even  against  the  plainest  passages  of  liis 
word,  and  think  they  have  reason  on  theu'  side.  When 
they  weary  the  Lord  with  their  words,  they  say,  "  Wherein 
have  we  wearied  him?"  Mai.  ii.  7.  The  priests  that  de- 
spised his  name,  durst  ask,  "  Wherein  have  we  despised  thy 
name?"  And  when  they  "  polluted  his  altar,  and  made  the 
tables  of  the  Lord  contemptible,"  they  durst  say,  "  Wherein 
have  we  polluted  them?"  Mai.  ^i.  1,  7.  But,  "Woe  unto  him 
(saith  the  Lord)  that  striveth  with  his  Maker !  Let  the  pot- 
sherds strive  with  the  potsherds  of  the  earth.  Shall  the 
clay  say  to  him  that  fashioneth  it,  What  makest  thou?" 
Isa.  xlv.  9. 

Quest.  But  why  is  it  that  God  will  reason  the  case  with 
man  ? 

Answ.  1.  Because  that  man,  being  a  reasonable  creature, 
is  accordingly  to  be  dealt  with  ;  and  by  reason  to  be  per- 
suaded and  overcome.  God  hath  therefore  endowed  them 
with  reason,  that  they  might  use  it  for  him.  One  would 
think  a  reasonable  creature  should  not  go  against  the  clearest 
and  greatest  reason  in  the  world,  when  it  is  set  before  him. 

2.  At  least  men  shall  see  that  God  did  require  nothing  of 
them  that  was  unreasonable,  but  that  whatever  he  com- 
mandeth  them,  and  whatever  he  forbiddeth  them,  he  hath 
all  the  right  reason  in  the  world  on  his  side,  and  they  have 
good  reason  to  obey  him,  but  none  to  disobey.  And  thus 
even  the  damned  shall  be  forced  to  justify  God,  and  confess 
that  it  was  but  reason  that  they  should  have  turned  to  him ; 
and  they  shall  be  forced  to  condemn  themselves,  and  con- 
fess that  they  have  little  reason  to  cast  away  themselves  by 
the  neglecting  of  his  gi'ace  in  the  day  of  their  visitation. 

Use.  Look  up  your  best  and  strongest  reasons,  sinners, 
if  you  will  make  good  your  way :  you  see  now  with  whom 
you  have  to  deal.  What  sayest  thou,  unconverted,  sensual 
wretch  ?  Darest  thou  venture  upon  a  dispute  with  God  ? 
Art  thou  able  to  confute  him  ?  Art  thou  ready  to  enter  the 
lists?    God  asketh  thee,  Why  wilt  thou  die?    Art  thou 


A  CALL  TO  THE  UNCONVERTED. 


129 


furnished  with  a  sufficient  answer?  Wilt  thou  undertake 
to  prove  that  God  is  mistaken,  and  that  thou  art  in 
the  right  ?  Oh  what  an  undertaking  is  that !  Why  either 
he  or  you  is  mistaken,  when  he  is  for  your  conversion, 
and  you  are  against  it.  He  calls  upon  you  to  turn, 
and  you  will  not :  he  bids  you  do  it  presently,  even  to- 
day, while  it  is  called  to-day,  and  you  delay,  and  think  it 
time  enough  hereafter.  He  saith,  it  must  be  a  total  change, 
and  you  must  be  holy  and  new  creatures,  and  born  again  ; 
and  you  think  that  less  may  serve  the  turn,  and  that  it  is 
enough  to  patch  up  the  old  man,  without  becoming  new. 
Who  is  in  the  right  now,  God  or  you  ?  God  calleth  on 
you  to  turn,  and  to  live  a  holy  life,  and  you  will  not ;  by 
your  disobedient  lives  it  appears  you  will  not.  If  you  will, 
why  do  you  not  ?  Why  have  you  not  done  it  all  this  while  ? 
And  why  do  you  not  fall  upon  it  yet  ?  Your  wills  have  the 
command  of  your  lives.  We  may  certainly  conclude,  that 
you  are  unwilling  to  turn,  when  you  do  not  turn.  And  why 
will  you  not?  Can  you  give  any  reason  for  it,  that  is 
worthy  to  be  called  a  reason  ? 

I  that  am  but  a  worm,  your  fellow-creature,  of  a  shallow 
capacity,  dare  challenge  the  Avisest  of  you  all  to  reason  the 
case  with  me,  while  I  plead  my  INIaker's  cause  I  and  I  need 
not  be  discouraged,  when  I  know  I  plead  but  the  cause 
that  God  pleadeth,  and  contend  for  him  that  will  have 
the  best  at  last.  Had  I  but  these  two  general  grounds 
against  you,  I  am  sure  that  you  have  no  good  reason  on 
your  side. 

1.  I  am  sure  it  can  be  no  good  reason,  which  is  against 
the  God  of  truth  and  reason  ;  it  cannot  be  Hght  that  is  con- 
trary to  the  sun.  There  is  no  knowledge  m  any  creature, 
but  what  it  had  from  God  ;  and  therefore  none  can  be  wiser 
than  God.  It  were  damnable  presumption  for  the  highest 
angel  to  compare  with  his  Creator  ;  what  is  it  then  for  a  lump 
of  dirt,  an  ignorant  sot,  that  knoweth  not  himself,  nor  his 
own  soul ;  that  knoweth  but  httle  of  the  things  which  he 
seeth,  yea,  that  is  more  ignorant  than  many  of  his  neigh- 
bours;  to  set  himself  against  the  -svisdom  of  the  Lord?  It 

I 


130  A  CALL  TO  THE  rNCONTERTED. 

is  one  of  the  ftillest  discoveries  of  the  horrible  ■mckedness  of 
carnal  men,  and  the  stark  madness  of  such  who  sin,  that  so 
silly  a  mole  dare  contradict  his  Maker,  and  call  in  question 
the  -word  of  God :  yea,  that  those  people  in  our  parishes, 
that  are  so  beastly  ignorant,  that  they  cannot  give  us  a  rea- 
sonable answer  concerning  the  verj-  principles  of  rehgion, 
are  yet  so  wise  in  their  own  conceit,  that  they  dare  ques- 
tion the  plainest  truths  of  God,  yea,  contradict  them,  and 
caril  against  them,  when  they  can  scarce  speak  sense,  and 
will  believe  them  no  farther  than  agi*eeth  with  their  foolish 
wisdom. 

2.  And  as  I  know  that  God  must  needs  be  in  the  right, 
so  I  know  the  case  is  so  palpable  and  gross  which  he  pleadeth 
against,  that  no  man  can  have  reason  for  it.  Is  it  possible 
that  a  man  can  have  any  good  reason  to  break  his  master's 
laws,  and  reason  to  dishonour  the  Lord  of  glory,  and  reason 
to  abuse  the  Lord  that  bought  him  ?  Is  it  possible  that  a 
man  can  have  any  good  reason  to  damn  his  own  immortal 
soul?  Mai'k  the  Lord's  question,  Turn  ye,  turn  ye,  why 
will  ye  die  ?  "  Is  eternal  death  a  thing  to  be  desired  ?  Are 
you  in  love  with  hell?  What  reason  have  you  wilfully  to 
perish  ?  K  you  think  you  have  some  reason  to  sin,  should 
you  not  remember  that  "  death  is  the  wages  of  sin?"  Rom. 
vi.  23.  And  think  whether  you  have  any  reason  to  undo 
yourselves,  body  and  soul,  for  ever  ?  You  should  not  only 
ask  whether  you  love  the  adder,  but  whether  you  love  the 
sting.  It  is  such  a  thing  for  a  man  to  cast  away  his  ever- 
lasting happiness,  and  to  sin  against  God,  that  no  good  rea- 
son can  be  given  for  it ;  but  the  more  any  one  pleads  for  it, 
the  more  mad  he  sheweth  himself  to  be.  Had  you  a  lord- 
ship or  a  kingdom  offered  to  you  for  every  sin  that  you 
commit,  it  were  not  reason  but  madness  to  accept  it.  Could 
you  by  every  sin  obtain  the  highest  thing  on  earth  that  flesh 
desireth,  it  were  of  no  considerable  value  to  persuade  you  in 
reason  to  commit  it.  If  it  were  to  please  your  greatest  and 
dearest  fi-iends,  or  obey  the  greatest  prince  on  earth,  or  to 
save  your  hves,  or  to  escape  the  gi-eatest  earthly  misery,  all 
these  are  of  no  consideration  to  draw  a  man  in  reason  to 


A  CALL  TO  THE  UNCONVERTED. 


131 


the  committing  of  one  sin.  If  it  were  a  riglit  hand  or  a 
right  eye  that  would  hinder  your  salvation,  it  would  be  the 
gaiiifullest  way  to  cast  it  away,  rather  than  go  to  heU  to  save  it. 
For  there  is  no  saving  a  part,  when  you  lose  the  whole.  So 
exceeding  great  are  the  matters  of  eternity,  that  nothing  in 
this  world  deserveth  once  to  be  named  in  comparison  with 
them,  nor  can  any  earthly  tlmig,  though  it  were  life,  or 
crowns  and  kingdoms,  be  a  reasonable  excuse  for  matters  of 
so  high  and  everlasting  consequence.  A  man  can  have  no 
reason  to  cross  liis  ultimate  end.  Heaven  is  such  a  thing, 
that  if  you  lose  it,  nothing  can  supply  the  want,  or  make  up 
the  loss.  And  hell  is  such  a  thing,  that  if  you  suffer  it, 
nothing  can  remove  your  miser}-,  or  give  you  ease  and  com- 
fort. And  therefore  nothing  can  be  a  valuable  considera- 
tion to  excuse  you  for  neglecting  your  own  salvation.  For 
saith  our  Sa\'iour,  "  ^\Tiat  shall  it  profit  a  man  if  he  shall 
gain  the  whole  world  and  lose  his  own  soul?"  Mark  viii.  36. 

O  sirs !  did  you  but  know  what  matters  they  are  we  are 
now  speaking  to  you  of!  The  saints  in  heaven  have  other 
kind  of  thoughts  of  these  things.  If  the  devil  could  come 
to  them  that  live  in  the  sight  and  love  of  God,  and  should 
offer  them  a  cup  of  ale,  or  a  whore,  or  merry  company,  or 
sport,  to  entice  them  away  from  God  and  glory,  I  pray  you 
tell  me,  how  do  you  think  they  would  entertain  the  motion  ? 
Nay,  if  he  should  offer  them  to  be  kings  on  the  earth,  do 
you  think  this  would  entice  them  down  from  heaven  ?  Oh, 
with  what  hatred  and  holy  scorn  would  they  disdain  and  re- 
ject the  motion  ?  and  why  should  not  you  do  so  that  have 
heaven  opened  to  your  faith,  if  you  had  but  faith  to  see  it? 
There  is  never  a  soul  in  hell,  but  knows  by  this  time,  that  it 
was  a  mad  exchange  to  let  go  heaven  for  fleshly  pleasure  ; 
and  that  it  is  not  a  little  mirth,  or  pleasure,  or  worldly 
riches  or  honour,  or  the  good  will  or  the  word  of  men,  that 
will  quench  hell-fire,  or  make  him  a  saver  that  loseth  his 
soul.  Oh  if  you  had  heard  what  I  beUeve,  if  you  had  seen 
what  I  believe,  and  that  on  the  credit  of  the  word  of  God, 
you  would  say,  there  can  be  no  reason  to  warrant  a  man  to 


132 


A  CALL  TO  THE  rNCONVERTED. 


damn  his  soul ;  you  durst  not  sleep  quietly  another  night, 
before  you  had  resoh  ed  to  turn  and  live. 

If  you  see  a  man  put  his  hand  into  the  fire  till  it  burn  off, 
you  marvel  at  it  ;  but  this  is  a  thing  that  a  man  may  have 
reason  for,  as  Bishop  Cranmer  had  when  he  burnt  off  his 
hand  for  subscribing  to  popery.  If  you  see  a  man  cut  off 
a  leg,  or  an  arm,  it  is  a  sad  si^ht ;  but  this  is  a  thing  a  man 
may  have  good  reason  for  ;  as  many  a  man  doth  to  save  his 
life.  If  you  see  a  man  give  his  body  to  be  burned  to  ashes, 
and  to  be  tormented  with  strappadoes  and  racks,  and  refuse 
deliverance  when  it  is  offered ;  this  is  a  hard  case  to  flesh 
and  blood.  But  this  a  man  may  have  good  reason  for  ;  as 
you  may  see  in  Heb.  xi.  33-36  ;  and  as  many  a  hundi-ed 
mai*t}TS  have  done.  But  for  a  man  to  forsake  the  Lord 
that  made  him,  and  for  a  man  to  run  into  the  fii'e  of  hell, 
when  he  is  ,told  of  it,  and  entreated  to  turn,  that  he  may  bo 
saved  ;  this  is  a  thing  that  can  have  no  reason  in  the  world, 
tliat  is  reason  indeed,  to  justif}-  or  excuse  is.  For  heaven 
will  pay  for  the  loss  of  any  thing  that  we  can  lose  to  get  it, 
or  for  any  labour  which  we  bestow  for  it.  But  nothing  can 
pay  for  the  loss  of  heaven. 

I  beseech  you  now,  let  his  word  come  nearer  to  your 
hearts.  As  you  are  convinced  you  have  no  reason  to  de- 
stroy yourselves,  so  tell  me  what  reason  you  have  to  refuse 
to  turn,  and  hve  to  God  ;  what  reason  hath  the  veriest 
worldling,  or  drunkard,  or  ignorant,  careless  sinner  of  you 
all,  why  you  should  not  be  as  holy  as  any  you  know,  and 
be  as  careful  for  your  souls  as  any  other?  WiU  not  hell 
be  as  hot  to  you  as  to  others?  Should  not  your  own  souls 
be  as  dear  to  you,  as  theirs  to  them  ?  Hath  not  God  as 
much  authority  over  you  ?  "Why  then  wUl  ye  not  become 
a  sanctified  people  as  well  as  they  ? 

O  sirs,  when  God  bnngeth  down  the  matter  to  the  very 
principles  of  nature,  and  shews  you  that  you  have  no  more 
reason  to  be  ungodly  than  you  have  to  damn  your  own 
souls  ;  if  yet  you  will  not  understand  and  turn,  it  seems  a 
desperate  case  that  you  are  in. 


A  CALL  TO  THE  L-NCOXN'ERTED. 


133 


And  now  either  you  have  reasons  for  what  you  do,  or  you 
have  not.  If  not,  will  you  go  on  against  reason  itself? 
A^'ill  you  do  that  which  you  have  no  reason  for  ?  But  if 
you  think  you  have,  produce  them,  and  make  the  best  of 
your  matter  ;  reason  the  case  a  little  while  with  your  fellow- 
creature,  which  is  far  easier  than  to  reason  the  case  with 
God.  Tell  me,  man,  here,  before  the  Lord,  as  if  thou  wert 
to  die  this  hour,  why  shouldst  thou  not  resolve  to  turn  this 
day,  before  thou  stir  fi'om  the  place  thou  standest  in? 
VThsit  reason  hast  thou  to  deny,  or  to  delay?  Hast  thou 
any  reasons  that  satisfieth  thine  own  conscience  for  it  ?  or 
any  that  thou  darest  own  and  plead  at  the  bar  of  God  ?  K 
thou  hast,  let  us  hear  them,  bring  them  forth,  and  make 
them  good.  But  alas  !  what  poor  stuff,  what  nonsense,  in- 
stead of  reasons,  do  we  daily  hear  from  ungodly  men  !  But 
for  their  necessity,  I  should  be  ashamed  to  name  them. 

1 .  One  saith,  K  none  shall  be  saved  but  such  converted 
and  sanctified  ones  as  you  talk  of,  heaven  would  be  but 
empty ;  then  God  help  a  great  many. 

Answ.  A\'Tiat,  it  seems  you  think  God  doth  not  know,  or 
else  that  he  is  not  to  be  believed :  measure  not  all  by  your- 
self; God  hath  thousands  and  millions  of  his  sanctified  ones  ; 
but  yet  they  are  few  in  comparison  of  the  world,  as  Christ 
himself  hath  told  us  in  Matt.  vii.  13,  14,  and  Luke  xii.  32. 
It  better  beseems  you  to  make  that  use  of  this  truth  which 
Christ  teacheth  you  :  Strive  to  enter  in  at  the  strait  gate  ; 
for  strait  is  the  gate,  and  narrow  is  the  way,  that  leadeth 
unto  life,  and  few  there  be  that  find  it  :  but  wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destruction,  and 
many  there  be  that  go  in  thereat,"  Luke  xiii.  22-24.  "  And 
fear  not,  little  flock  (saith  Christ  to  his  sanctified  ones),  for 
it  is  your  Father's  good  pleasure  to  give  you  the  kingdom," 
Luke  xii.  32. 

Object.  2.  I  am  sure  if  such  as  I  go  to  hell,  we  shall 
have  store  of  company. 

Answ.  And  will  that  be  any  ease  or  comfort  to  you  ?  or 
do  you  think  you  may  not  have  company  enough  in 
heaven  ?  Will  you  be  undone  for  company  ?  or  wiU  you  not 


134  A  CALL  TO  THE  UNCONVERTED. 

believe  that  -God  will  execute  his  threatenings,  because  there 
are  so  many  that  are  guilty?  All  these  are  silly,  unreason- 
able conceits. 

Object.  8.  But  all  men  are  sinners,  even  the  best  of 
you  all. 

Answ.  But  all  are  not  unconverted  sinners.  The  godly 
live  not  in  gross  sins  ;  and  then*  very  infirmities  are  their 
gi-ief  and  burden,  which  they  daily  long,  and  pray,  and 
strive  to  be  rid  of.    Sin  hath  not  dominion  over  them. 

Object  4.  I  do  not  see  that  professors  are  any  better  than 
other  men ;  they  will  overreach  and  oppress,  and  are  as  co- 
vetous as  any. 

Answ.  "WTiatever  h^-pocrites  are,  it  is  not  so  with  those 
that  are  sanctified.  God  hath  thousands  and  ten  thousands 
that  are  other^vise,  though  the  mahcious  world  doth  ac- 
cuse them  of  what  they  can  never  prove,  and  of  that  which 
never  entered  into  their  hearts.  And  commonly  they  charge 
them  with  heart  sins,  which  none  can  see  but  God ;  because 
they  can  charge  them  with  no  such  wickedness  in  their  lives 
as  they  ai'e  guDty  of  themselves. 

Object.  5.  But  I  am  no  whoremonger,  nor  drunkard,  nor 
oppressor  ;  and  therefore  why  should  you  call  upon  me  to  be 
converted  ? 

Answ.  As  if  you  were  not  born  after  the  flesh,  and  had 
not  lived  after  the  flesh,  as  well  as  others.  Is  it  not  as  great 
a  sin  as  any  of  these,  for  a  man  to  have  an  earthly  mind,  and 
to  love  the  world  above  God,  and  to  have  a  faithless,  un- 
humbled  heai't  ?  Nay,  let  me  tell  you  more,  that  many  per- 
sons that  avoid  disgraceful  sins,  are  fast  glued  to  the  world, 
and  as  much  slaves  to  the  flesh,  and  as  strange  to  God,  and 
averse  to  heaven,  in  their  more  ci^'il  com'se,  as  others  are  in 
their  more  shameful,  notorious  sins. 

Object.  6.  But  I  mean  nobody  any  harm,  and  do  no 
harm ;  and  why  then  should  God  condemn  me  ? 

Ayisw.  Is  it  no  harm  to  neglect  the  Lord  that  made  thee, 
and  the  work  for  which  thou  camest  into  the  world,  and 
prefer  the  creature  before  the  Creator,  and  neglect  grace 
that  is  daily  oflered  thee  ?  It  is  the  depth  of  thy  sinfulness, 


A  CALL  TO  THE  UXCON\'ERTED. 


135 


to  be  insensible  of  it.  The  dead  feel  not  that  they  axe 
dead.  If  once  thou  wert  made  alive,  thou  wouldst  see 
more  amiss  in  thyself,  and  marvel  at  thyself  for  making  so 
light  of  it. 

Object.  7 .  I  think  you  will  make  men  mad  under  a  pretence 
of  converting  them  :  it  is  enough  to  rack  the  brains  of  simple 
people,  to  muse  so  much  on  matters  too  high  for  them. 

Ansto.  1.  Can  you  be  madder  than  you  are  already? 
Or  at  least,  can  there  be  a  more  dangerous  madness,  than  to 
neglect  your  everlasting  welfare,  and  wilfully  undo  your- 
selves ? 

2.  A  man  is  never  well  in  his  wits  till  he  be  converted  ; 
he  neither  knows  God,  nor  sin,  nor  Christ,  nor  the  world, 
nor  himself,  nor  what  his  business  is  on  the  earth,  so  as  to 
set  himself  about  it,  till  he  be  converted.  The  Scriptiu-e 
saith  that  the  wicked  are  unreasonable  men,  2  Thess.  iii.  2 ; 
and  that  the  wisdom  of  the  world  is  foolishness  vrith 
God,"  1  Cor.  i.  20  ;  and  Luke  xv.  17,  it  is  said  of  the  pro- 
digal, "  that  when  he  came  to  himself,"  he  resolved  to  return. 
It  is  a  wise  world  when  men  will  disobey  God,  and  nm  to 
hell  for  fear  of  being  out  of  their  wits ! 

3.  AMiat  is  there  in  the  work  that  Christ  calls  you  to, 
that  should  diive  a  man  out  of  liis  wits  ?  Is  it  the  loAing 
of  God,  and  calling  upon  him,  and  comfortable  thinking  of 
the  glory  to  come,  and  the  forsaking  of  our  sins,  and 
the  lo\ing  of  one  another,  and  delighting  ourselves  in 
the  ser\'ice  of  God  ?  Are  these  such  things  as  should  make 
men  mad? 

4.  And  whereas  you  say,  that  these  matters  are  too  high 
for  us,  you  accuse  God  himself  for  making  this  our  work, 
and  giving  us  his  word,  and  commanding  all  that  will  be 
blessed,  to  meditate  in  it  day  and  night.  Are  the  matters 
which  we  are  made  for,  and  which  we  live  for,  too  high  for 
us  to  meddle  with?  This  is  plainly  to  unman  us,  and  to 
make  beasts  of  us,  as  if  we  were  like  to  them  that  must 
meddle  with  no  higher  matters  than  what  belongeth  to  flesh 
and  earth.  If  heaven  be  too  high  for  you  to  think  on,  and 
to  provide  for,  it  will  be  too  high  for  you  ever  to  possess. 


136  A  C-AXL  TO  THE  UKCOXVEllTED. 

5.  If  God  should  sometimes  suffer  any  weak-headed  per- 
son to  be  distracted  by  thinking  of  eternal  things,  this  is  be- 
cause they  misunderstand  them,  and  run  without  a  guide. 
And  of  the  two,  I  had  rather  be  in  the  case  of  such  a  one, 
than  of  the  mad,  unconverted  world,  that  take  their  dis- 
traction to  be  their  wisdom. 

Object.  8.  I  do  not  think  that  God  doth  care  so  much 
what  men  think,  or  speak,  or  do,  as  to  make  so  great  a 
matter  of  it. 

Answ.  It  seems  then,  you  take  the  word  of  God  to  be 
false ;  and  then  what  ^vill  you  believe  ?  But  your  own  rea- 
son might  teach  you  better,  if  you  believe  not  the  Scriptures ; 
for  you  see  God  doth  not  set  so  light  by  us,  but  that  he 
vouchsafed  to  make  us,  and  still  preserveth  us,  and  daily  up- 
holdeth  us,  and  provideth  for  us :  and  will  any  wise  man 
make  a  curious  frame  for  nothing  ?  Will  you  make  or  buy 
a  clock,  or  a  watch,  and  daily  look  to  it,  and  not  care 
whether  it  go  true  or  false  ?  Surely  if  you  believe  not  a  par- 
ticular eye  of  ProA-idence  observing  your  hearts  and  lives, 
you  cannot  believe  or  expect  any  particular  Providence  to 
observe  your  wants  and  troubles,  to  relieve  you.  And  if  God 
had  so  little  cared  for  you,  as  you  imagine,  you  would  never 
have  lived  till  now  ;  a  hundi-ed  diseases  would  have  striven 
which  should  first  destroy  you.  Yea,  the  devil  would  have 
haunted  you,  and  fetched  you  away  alive,  as  the  great  fishes 
devour  the  less  ;  and  as  ravenous  beasts  and  birds  devour 
others.  You  cannot  think  that  God  made  man  for  no  end 
or  use ;  and  if  he  made  him  for  any,  it  was  sure  for  himself. 
And  can  you  think  he  cares  not  whether  his  end  be  accom- 
plished, and  whether  we  do  the  work  that  we  are  made 
for? 

Yea,  by  this  atheistical  objection,  you  make  God  to  have 
made  and  upheld  all  the  world  in  vain.  For  what  are  all 
other  lower  creatures  for,  but  for  man  ?  "What  doth  the 
earth  but  bear  us,  and  nourish  us  ?  And  the  beasts  do  serve 
us  with  their  labours  and  lives  ;  and  so  of  the  rest.  And 
hath  God  made  so  glorious  a  habitation,  and  set  man  to 
dwell  in  it,  and  made  all  his  servants ;  and  now  doth  he 


A  CALL  TO  THE  UNCONVERTED.  137 

look  for  nothing  at  his  hands  ?  nor  care  how  he  thinks,  or 
speaks,  or  lives  ?  This  is  most  unreasonable. 

Object.  9.  It  was  a  better  world  when  men  did  not  make 
so  much  ado  in  religion. 

Answ.  It  hath  ever  been  the  custom  to  praise  the  time 
past.  That  world  that  you  speak  of,  was  wont  to  say,  It 
was  a  better  world  in  our  forefathers'  days,  and  so  did  they 
of  their  forefathers.  This  is  but  an  old  custom,  because  we 
all  feel  the  e\dl  of  our  own  times,  but  we  see  not  that  which 
was  before  us. 

2.  Perhaps  you  speak  as  you  think:  worldlings  think  the 
world  is  at  the  best,  when  it  is  agreeable  to  their  minds,  and 
when  they  have  most  mii'th  and  worldly  pleasure.  And  I 
doubt  not  but  the  devil,  as  well  as  you,  would  say,  that  then 
it  was  a  better  world :  for  then  he  had  more  service,  and 
less  disturbance  ;  but  the  world  is  best,  when  God  is  most 
loved,  regarded,  and  obeyed.  And  how  else  ■will  you  know 
when  the  world  is  good  or  bad,  but  by  this  ? 

Object.  10.  There  are  so  many  ways  and  religions,  that 
we  know  not  Avhich  to  be  of ;  and  therefore  we  will  be  even 
as  we  are. 

Answ.  Because  there  are  many,  will  you  be  of  that  way 
that  you  may  be  sure  is  wrong  ?  None  are  farther  out  of 
the  way,  than  worldly,  fleshly,  unconverted  sinners.  For 
they  do  not  err  in  this  or  that  opinion,  as  many  sects  do ; 
but  in  the  very  scope  and  drift  of  their  lives.  If  you  were 
going  a  journey  that  your  life  lay  on,  would  you  stop  or  turn 
again,  because  you  meet  some  cross-ways,  or  because  you 
saw  some  travellers  go  the  horse-way  and  some  the  foot- 
way, and  some  perhaps  break  over  the  hedge,  yea,  and  some 
miss  the  way  ?  Or  would  you  not  rather  be  the  more  care- 
ful to  inquire  the  way  ?  J£  you  have  some  servants  that 
know  not  how  to  do  your  work  right,  and  some  that 
are  unfaithful,  would  you  take  it  well  at  any  of  the  rest, 
that  would  therefore  be  idle  and  do  you  no  service,  because 
they  see  the  rest  so  bad  ? 

Object.  11.  I  do  not  see  that  it  goes  any  better  with  those 


138  A  CALL  TO  THE  m^CONTERTED. 

that  are  so  godly,  than  -with  other  men.  They  are  as  poor, 
and  in  as  much  trouble,  as  others. 

A71SIV.  And  perhaps  in  much  more,  -when  God  sees  it 
meet.  They  take  not  an  earthly  prosperity  for  their  wages. 
They  have  laid  up  their  treasure  and  hopes  in  another  world, 
or  else  they  are  not  Christians  indeed.  The  less  they  have, 
the  more  is  behind  :  and  they  are  content  to  wait  till  then. 

Object.  12.  When  you  have  said  all  that  you  can,  I  am 
resolved  to  hope  well,  and  trust  in  God,  and  do  as  well  as  I 
can,  and  not  make  so  much  ado. 

Ajisw.  1.  Is  that  doing  as  well  as  you  can,  when  you  will 
not  turn  to  God,  but  your  heart  is  against  his  holy  and 
diligent  service  ?  It  is  as  well  as  you  will,  indeed  :  but  that 
is  yoiu"  misery. 

2.  My  desire  is  that  you  shoidd  hope  and  trust  in  God. 
But  for  what  is  it  that  you  will  hope  ?  Is  it  to  be  saved, 
if  you  turn  and  be  sanctified  ?  For  this  you  have  God's 
promise  ;  and  therefore  hope  for  it,  and  spare  not ;  but  if 
you  hope  to  be  saved  without  conversion  and  a  lioly  life,  this 
is  not  to  hope  in  God,  but  in  Satan,  or  yourselves  ;  for  God 
hath  given  you  no  such  promise,  but  told  you  the  contrary  ; 
but  it  is  Satan  and  self-love  that  made  you  such  promises, 
and  raised  you  to  such  hopes. 

Well,  if  these,  and  such  as  these,  be  all  you  have  to  say 
against  conversion  and  a  holy  life,  your  all  is  nothing,  and 
worse  than  nothing ;  and  if  these,  and  such  as  these,  seem 
reasons  sufficient  to  persuade  you  to  forsake  God,  and  cast 
yourselves  into  hell,  the  Lord  deliver  you  fi'om  such  reasons, 
and  from  such  blind  understandings,  and  from  such  senseless, 
hardened  hearts.  Dare  you  stand  to  every  one  of  these 
reasons  at  the  bar  of  God  ?  Do  you  think  it  will  then  serve 
yom-  turn,  to  say.  Lord,  I  did  not  turn,  because  I  had  so 
much  to  do  in  the  world,  or  because  I  did  not  like  the  Hves 
of  some  professors,  or  because  I  saw  men  of  so  many  minds? 
Oh  how  easily  will  the  light  of  that  day  confound  and  shame 
such  reasons  as  these  !  Had  you  the  world  to  look  after  ? 
Let  the  world  which  you  serv^ed,  now  pay  you  your  wages, 


A  CALL  TO  THE  UNCONVERTED. 


139 


and  save  you  if  it  can !  Had  you  not  a  better  world  to 
look  after  first  ?  And  were  ye  not  commanded  to  seek  first 
God's  kingdom  and  righteousness,  and  promised,  that  other 
things  shall  be  added  to  you  ?  Matt.  vi.  33.  And  were  you 
not  told,  "  that  godhness  was  profitable  to  all  things,  ha\'ing 
the  promise  of  this  hfe,  and  of  that  which  is  to  come  ? " 
1  Tim.  iv,  8.  Did  the  sins  of  professors  hinder  you? 
You  should  rather  have  been  the  more  heedful,  and  learned 
by  their  falls  to  beware  ;  and  have  been  the  more  careful, 
and  not  to  be  more  careless ;  it  was  the  Scripture  and  not 
their  lives,  that  was  .your  rule.  Did  the  many  opinions  of 
the  world  hinder  you  ?  Why,  the  Scripture  that  was  your 
rule,  did  teach  you  but  one  way,  and  that  was  the  right 
way  ;  if  you  had  followed  that,  even  in  so  much  as  was  plain 
and  easy,  you  would  never  have  miscamed.  Will  not  such 
answers  as  these  confound  and  silence  you  ?  If  these  will 
not,  God  hath  those  that  will.  When  he  asketh  the  man, 
"  Friend,  how  camest  thou  in  hither,  not  having  on  a  wed- 
ding garment  ?  "  Matt.  xxii.  1 2  ;  that  is,  what  dost  thou  in 
my  church  amongst  professed  Christians,  without  a  holy 
heart  and  life  ?  what  answer  did  he  make  ?  Why,  the  text 
saith,  "  He  was  speechless,"  he  had  nothing  to  say.  The 
clearness  of  the  case,  and  the  majesty  of  God,  will  then 
easily  stop  the  mouths  of  the  most  confident  of  you,  though 
you  will  not  be  put  down  by  any  thing  that  we  can  say  to 
you  now,  but  will  make  good  your  cause,  be  it  never  so  bad. 
I  know  already,  that  never  a  reason  that  now  you  can  give 
me,  will  do  you  any  good  at  last,  when  yom-  case  must  be 
opened  before  the  Lord  and  all  the  world. 

Nay,  I  scarce  think  that  your  own  consciences  are  well 
satisfied  with  yom-  reasons.  For  if  they  are,  it  seems  then 
you  have  not  so  much  as  a  purpose  to  repent ;  but  if  you  do 
but  purpose  to  repent,  it  seems  you  do  not  put  much  con- 
fidence in  your  reasons  which  you  bring  against  it. 

What  say  you,  unconverted  sinners?  Have  you  any 
good  reason  to  give  why  you  should  not  turn,  and  presently 
turn  with  all  your  hearts  ?  or  will  you  go  to  hell  in  despite 
of  reason  itself?    Bethink  you  what  you  do,  in  time,  for  it 


140  A  CALL  TO  THE  I-:N-CO>-VERTEr. 

will  sboitly  be  too  late  to  bethink  you.  Can  you  find  any 
fault  with  God,  or  his  work,  or  wages?  Is  he  a  bad  master? 
Is  the  devil  whom  ye  serve  a  better  ?  or  is  the  flesh  a  bet- 
ter ?  Is  there  any  harm  in  a  holy  life  ?  Is  a  life  of  world- 
liness  and  ungodliness  better  ?  Do  you  think  in  your  con- 
science that  it  would  do  you  any  h;irm  to  be  converted,  and 
Kve  a  holy  life  ?  AVhat  h:\rm  can  it  do  you  ?  Is  it  harm 
to  you  to  have  the  Spiiit  of  Christ  within  you  ?  and  to  have 
a  cleansed,  pmified  heart  ?  If  it  be  bad  to  be  holy,  why 
doth  God  say,  Be  ye  holy,  for  I  am  holy?"  1  Pet.  i.  15, 
1 6  ;  Lev.  xx.  7.  Is  it  evil  to  be  like  God?  Is  it  not  said, 
that  '*  God  made  man  in  his  own  image  ?  "  TVliy,  this  holi- 
ness is  his  image  :  this  Adam  lost,  and  tliis  Christ  by  his 
word  and  Spirit  would  restore  you.  as  he  doth  to  all  that  he 
will  save.  Why  were  you  baptized  into  the  Hoi}-  Ghost,  and 
why  do  you  baptize  yoiu*  childi-en  into  the  Holy  Ghost,  as 
your  Sanctifier,  if  ye  wiU  not  be  sanctified  by  him,  but 
think  it  a  hurt  to  be  sanctified  ?  Tell  me  truly,  as  before 
the  Lord,  though  you  are  loth  to  hve  a  holy  Hie,  had  you  not 
rather  die  in  the  case  of  those  that  do  so,  than  of  others  ?  If 
you  were  to  die  this  day,  had  you  not  rather  die  m  the  case 
of  a  converted  man  than  of  the  imconverted  ?  of  a  holy  and 
heavenly  man.  than  of  a  carnal,  earthly  man  ?  And  would 
you  not  say  as  Babani,  ••  Let  me  die  the  death  of  the  righte- 
ous, and  let  my  last  end  be  like  his  ?  "  Xumb.  xxiii.  10.  And 
why  wiU  you  not  now  be  of  the  mind  that  you  wiU  be  of 
then  ?  Fii-st  or  last  you  must  come  to  this :  either  to  be 
converted,  or  to  wish  you  had  been  when  it  is  too  late. 

But  what  is  it  that  you  are  afraid  of  losing  if  you  tiuTi  ? 
Is  it  your  fiieuds  ?  You  wiU  but  change  them  :  God  will 
be  yom'  fi-iend,  and  Christ  and  the  Spiiit  will  be  your  fiiend, 
and  every  Christian  will  be  your  fi-iend.  You  will  get  one 
Friend  that  will  stand  in  more  stead  than  all  the  fi-iends  in 
the  world  could  have  done.  The  fiiends  you  lose  would 
have  but  enticed  you  to  hell,  but  could  not  have  delivered 
you ;  but  the  Friend  you  get  wiU  save  you  fi*om  hell,  and 
bring  you  to  his  own  eteraal  rest. 

Is  it  your  pleasures  that  you  are  afi^oid  of  losing  ?  You 


A  CALL  TO  THE  UNCONVERTED.  141 

think  you  shall  never  have  a  merry  day  again,  if  once  you  be 
converted.  Alas  !  that  you  should  think  it  a  greater  plea- 
sure to  live  in  foolish  sports  and  merriments,  and  please 
your  flesh,  than  live  in  the  belie\ang  thoughts  of  glory,  and 
in  the  love  of  God,  and  in  righteousness,  and  peace,  and  joy 
in  the  Holy  Ghost,  in  which  the  state  of  grace  consisteth, 
Rom.  xiv.  17.  If  it  be  a  greater  pleasm^e  to  you  to  think 
of  your  lands  and  inheritance  (if  you  were  lord  of  all  the 
country),  than  it  is  to  a  child  to  play  with  pins  ;  why  should 
it  not  be  a  greater  joy  to  you  to  think  of  the  kingdom  of 
heaven  being  yours,  than  all  the  riches  or  pleasures  of  the 
world  ?  As  it  is  but  foolish  childishness  that  makes  children 
so  delight  in  gawds,  that  they  would  not  leave  them  for  all 
your  lands  ;  so  it  is  but  foolish  worldliness,  and  fleshliness, 
and  wickedness,  that  makes  you  so  much  delight  in  yom- 
houses,  and  lands,  and  meat,  and  drink,  and  ease,  and 
honour,  as  that  you  would  not  part  with  them  for  heavenly 
delights.  But  what  will  you  do  for  pleasure  when  these  are 
gone  ?  Do  you  not  think  of  that  ?  ^Mien  your  pleasures 
end  in  horror,  and  go  out  vdth  a  stinking  snufl*,  the  plea- 
sures of  the  saints  are  then  at  the  best.  I  have  had  myself 
but  a  little  taste  of  the  heavenly  pleasures,  in  the  fore- 
thoughts of  the  blessed  approaclihig  day,  and  in  the  present 
persuasions  of  the  love  of  God  in  Christ ;  but  I  have  taken 
too  deep  a  di'aught  of  earthly  pleasures  (so  that  you  may 
see,  if  I  be  partial,  it  is  on  your  side)  ;  and  yet  I  must  pro- 
fess from  that  little  experience,  that  there  is  no  comparison. 
There  is  more  joy  to  be  had  in  a  day  (if  the  sun  of  Hfe  shine 
clear  upon  us)  in  the  state  of  holiness,  than  in  a  whole  life 
of  sinful  pleasure :  I  had  ^'  rather  be  a  doorkeeper  in  the 
house  of  God,  than  to  dwell  in  the  tents  of  wickedness.  A 
day  m  his  courts  is  better  than  a  thousand  "  any  where  else, 
Psal.  Ixxxiv.  10.  The  mh-th  of  the  wicked  is  like  the 
laughter  of  a  madman,  that  knows  not  his  own  misery  :  and 
therefore  Solomon  saith  of  such  laughter,  "It  is  mad ;  and 
of  mirth,  AVhat  doth  it  ? — It  is  better  to  go  to  the  house  of 
mouming,  than  to  go  to  the  house  of  feasting ;  for  that  is 
the  end  of  all  men,  and  the  living  will  lay  it  to  his  heart. 


142  A  CALL  TO  THE  UNCONVERTED. 

Sorrow  is  better  than  laughter ;  for  by  the  sadness  of  the 
countenance  the  heart  is  made  better.  The  heart  of  the 
wise  is  in  the  house  of  mourning ;  but  the  heart  of  fools  is 
in  the  house  of  mirth.  It  is  better  to  hear  the  rebuke  of 
the  wise,  than  to  hear  the  song  of  fools  ;  for  as  the  crackling 
of  thorns  under  a  pot,  so  is  the  laughter  of  a  fool,"  Eccl.  ii. 
2  ;  vii.  2-6.  All  the  pleasure  of  fleshly  things  is  but  like 
the  scratching  of  a  man  that  hath  the  itch ;  it  is  his  disease 
that  makes  him  desire  it :  and  a  wise  man  had  rather  be 
without  his  pleasure  than  be  troubled  with  his  itch.  Your 
loudest  laughter  is  but  like  that  of  a  man  that  is  tickled,  he 
laughs  when  he  hath  no  cause  of  joy.  And  it  is  a  wiser 
thing  for  a  man  to  give  all  his  estate,  and  his  life,  to  be 
tickled  to  make  him  laugh,  than  for  you  to  part  with  the 
love  of  God,  and  the  comforts  of  holiness,  and  the  hopes  of 
heaven,  and  to  cast  yourselves  into  damnation,  that  you  may 
have  your  flesh  tickled  with  the  pleasure  of  sin  for  a  Uttle 
while.  Judge  as  you  are  men  whether  this  be  a  wise  man's 
part.  It  is  your  carnal,  unsanctified  nature  that  makes  a 
holy  life  seem  grievous  to  you,  and  a  course  of  sensuality 
seem  more  delightful.  If  you  will  but  turn,  the  Holy  Ghost 
will  give  you  another  nature  and  inclination,  and  then  it  will 
be  more  pleasant  to  you  to  be  rid  of  your  sin,  than  now  it 
is  to  keep  it ;  and  you  will  then  say  that  you  knew  not  what 
a  comfortable  life  was  till  now,  and  that  it  was  never  well 
with  you  till  God  and  holiness  were  your  delight. 

Quest.  But  how  cometh  it  to  pass,  that  men  should  be  so 
unreasonable  in  the  matters  of  salvation  ?  They  have  wit 
enough  in  other  matters  ;  what  makes  them  so  loth  to  be 
converted,  that  there  should  need  so  many  words  in  so  plain 
a  case ;  and  all  will  not  do,  but  the  most  wUl  live  and  die 
uncoverted  ? 

Answ.  To  name  them  only  in  few  words,  the  causes  are 
these  : 

1 .  Men  are  naturally  in  love  with  earth  and  flesh  ;  they 
are  born  sinners,  and  their  nature  hath  an  enmity  to  God 
and  godliness,  as  the  nature  of  a  serpent  hath  to  a  man. 
And  when  all  that  we  can  say  goes  against  the  habi- 


A  CALL  TO  THE  L^'COXITIRTED. 


143 


tual  inclinations  of  theii'  natures,  no  marvel  if  it  little  pre- 
vail. 

2.  They  are  in  darkness,  and  know  not  the  very  things 
that  they  hear.  Like  a  man  that  was  bom  blind,  and  hears 
a  high  commendation  of  the  hght  :  but  what  will  hearing  do, 
unless  he  sees  it  ?  They  know  not  what  God  is,  nor  what 
is  the  power  of  the  cross  of  Christ,  nor  what  the  Spirit  of 
holiness  is,  nor  what  it  is  to  live  in  love  by  faith.  They 
know  not  the  certainty,  and  suitableness,  and  excellency  of 
the  heavenly  inheritance.  They  know  not  what  conversion 
and  a  holy  mind  and  conversation  are,  even  when  they  hear 
of  them.  They  are  in  a  mist  of  ignorance,  they  are  lost  and 
bewildered  in  sin  ;  like  a  man  that  hath  lost  himself  in  the 
night,  and  knows  not  where  he  is,  nor  how  to  come  to  him- 
self again,  till  the  dayHght  do  recover  him. 

3.  They  are  wilfully  confident  that  they  need  no  conver- 
sion, but  some  partial  amendment ;  and  that  they  are  in  the 
way  to  heaven  already,  and  are  converted,  when  they  are 
not.  And  if  you  meet  a  man  that  is  quite  out  of  his  way, 
you  may  long  enough  call  on  him  to  turn  back  again,  if  he 
will  not  believe  you  that  he  is  out  of  the  way. 

4.  They  are  become  slaves  to  their  flesh,  and  drowned  in 
the  world  to  make  provision  for  it.  Their  lusts,  and  pas- 
sions, and  appetites  have  distracted  them,  and  got  such  a 
hand  over  them,  that  they  cannot  tell  how  to  deny  them,  or 
how  to  mind  any  tiling  else.  So  that  the  drunkard  saith,  I 
love  a  cup  of  good  diink,  and  cannot  forbear  it.  The 
glutton  saith,  I  love  good  cheer,  and  I  cannot  forbear. 
The  fornicator  saith,  I  love  to  have  my  lusts  fulfilled,  and  I 
cannot  forbear.  And  the  gamester  loveth  to  have  his  sports, 
and  he  cannot  forbear.  So  that  they  are  even  become  capti- 
vated slaves  to  their  flesh,  and  their  very  wilfulness  is  become  an 
impotency,  and  what  they  would  not  do  they  say  they  can- 
not. And  the  worldling  is  so  taken  up  with,  earthly  things, 
that  he  hath  neither  heart,  nor  mind,  nor  time  for  heavenly  ; 
but  as  in  Pharaoh's  di'eam,  Gen.  xli.  4,  the  lean  kine  did 
eat  up  the  fat  ones,  so  this  lean  and  barren  earth  do  eat  up 
all  the  thoughts  of  heaven. 


144  A  CALL  TO  THE  UNCONVERTED. 

5.  Some  are  so  carried  away  by  the  stream  of  e\'il  com- 
pany, that  they  ai-e  possessed  with  hard  thoughts  of  a  godly 
life,  by  hearing  them  speak  against  it :  or  at  least  they  think 
they  may  ventm-e  to  do  as  they  see  most  do  ;  and  so  they 
hold  on  in  theu'  sinful  ways.  And  when  one  is  cut  off  and 
cast  into  hell,  and  another  snatched  away  fi-om  among  them 
to  the  same  condemnation,  it  doth  not  much  daunt  them, 
because  they  see  not  whither  they  are  gone.  Poor  %vi'etches  ! 
they  hold  on  in  then*  ungodliness  for  all  this  ;  for  they  little 
know  that  their  companions  are  now  lamentmg  it  in  tor- 
ments. In  Luke  x-vi.  the  rich  man  in  hell  would  fain  have 
had  one  to  warn  his  five  brethren,  lest  they  should  come  to 
that  place  of  torment.  It  is  like  he  knew  their  minds  and 
lives,  and  knew  that  they  were  hastmg  thither,  and  little 
di'eamed  that  he  was  there  ;  yea,  and  little  would  have  be- 
lieved on6  that  should  have  told  them  so.  I  remember  a 
passage  a  gentleman  told  me  he  saw  upon  a  bridge  over  the 
Severn.*  A  man  was  di'iving  a  flock  of  fat  lambs,  and 
something  meeting  them  and  hindering  then*  passage,  one  of 
the  lambs  leaped  upon  the  wall  of  the  bridge,  and  his  legs 
shpping  from  under  him,  he  fell  into  the  stream  ;  and  the 
rest  seeing  hun,  did  one  after  another  leap  over  the  bridge 
into  the  stream,  and  were  all,  or  almost  aU,  drowned. 
Those  that  were  behind,  did  Httle  know  what  was  become 
of  them  that  were  gone  before,  but  thought  that  they  mi^ht 
ventm-e  to  follow  their  companions.  But  as  soon  as  ever 
they  were  over  the  wall  and  flilling  headlong,  the  case  was 
altered.  Even  so  it  is  -svith  unconverted,  carnal  men.  One 
dieth  by  them,  and  drops  into  hell,  and  another  follows  the 
same  way  ;  and  yet  they  will  go  after  them,  because  they 
tiiink  not  whither  they  are  going.  Oh!  but  when  death 
has  once  opened  their  eyes,  and  they  see  what  is  on  the 
other  side  of  the  wall,  even  in  another  world,  then  what 
would  they  give  to  be  where  they  were  ! 

G.  Moreover,  they  have  a  subtle,  malicious  enemy,  that 
is  unseen  of  them,  and  plays  his  game  in  the  dark ;  and  it 


*  Mr  II.  Rowley,  of  Shrewsbury,  upon  Acham  Bridge. 


A  CALL  TO  THE  U^XO^VERTED. 


145 


is  his  principal  business  to  hinder  their  conversion  ;  and 
therefore  to  keep  them  where  they  are,  by  persuading  them 
not  to  believe  the  Scriptures,  or  not  to  trouble  their  mmds 
with  these  matters ;  or  by  persuading  them  to  think  ill  of  a 
godly  life,  or  to  think  that  it  is  more  ado  than  needs,  and 
that  they  may  be  saved  without  conversion,  and  without  all 
this  stir ;  and  that  God  is  so  merciful,  that  he  will  not  damn 
any  such  as  they,  or,  at  least,  that  they  may  stay  a  little 
longer,  and  take  their  pleasm-e,  and  follow  the  world  a  Httle 
longer  yet,  and  then  let  it  go,  and  repent  hereafter ;  and  by 
such  juggling,  deluding  cheats  as  these,  the  devil  keeps  most 
in  his  captivity,  and  leadeth  them  to  his  misery. 

These,  and  such  like  impediments  as  these,  do  keep  so 
many  thousands  unconverted,  when  God  hath  done  so  much, 
and  Christ  hath  suffered  so  much,  and  ministers  have  said 
so  much,  for  their  conversion  ;  when  their  reasons  are  si- 
lenced, and  they  are  not  able  to  answer  the  Lord  that  calls 
after  them,  "  Turn  ye,  tiun  ye,  why  will  ye  die?"  yet  all 
comes  to  nothing  with  the  greatest  part  of  them  ;  and  they 
leave  us  no  more  to  do  after  all,  but  to  sit  down  and  lament 
their  wilful  misery. . 

I  have  now  shewed  you  the  reasonableness  of  God's  com- 
mands, and  the  unreasonableness  of  wicked  men's  disobe- 
dience. If  nothing  will  serve  turn,  but  men  will  yet  refuse 
to  turn,  we  are  next  to  consider  whose  doing  it  is  if  they 
be  damned.  And  this  brings  me  to  the  last  doctrine ; 
wliich  is, 

Doct.  YII.  That  if,  after  all  this,  men  will  not  turn,  it 
is  not  of  God  that  they  are  condenuied,  but  of  themselves, 
even  their  own  wilfulness.  They  die  because  they  will  die, 
that  is,  because  they  will  not  turn. 

If  you  will  go  to  hell,  what  remedy?  God  here  acquits 
himself  of  your  blood  :  it  shall  not  lie  on  him  if  you  be  lost. 
A  neghgent  minister  may  draw  it  upon  him  ;  and  those  that 
encourage  you,  or  hinder  you  not,  in  sin,  may  draw  it  upon 
them ;  but  be  sure  of  it,  it  shall  not  lie  upon  God.  Saith 
the  Lord  concerning  his  unprofitable  vineyard,  "  Judge,  I 
pray  you,  between  me  and  my  vineyard :  what  could  have 

K 


146  A  CALL  TO  THE  UNCONVERTED. 

been  done  more  to  my  -vdneyard,  that  I  have  not  done  to 
it?"  "\Mien  he  had  "  planted  it  in  afi'uitful  soil,  and  fenced 
it,  and  gathered  ont  the  stones,  and  planted  it  with  the 
choicest  ^'ines,"  what  should  he  have  done  more  to  it  ?  Isa. 
V.  1-4.  He  hath  made  vou  men,  and  endued  you  vrith. 
reason ;  he  hath  furnished  you  with  external  necessaries,  all 
creatm-es  are  at  your  service ;  he  hath  given  you  a  righte- 
ous, perfect  law  ;  when  you  had  broken  it,  and  undone  your- 
selves, he  had  pity  on  you,  and  sent  his  Son  by  a  miracle  of 
condescending  mercy  to  die  for  you,  and  be  a  sacrifice  for 
yom'  sins,  and  he  "  was  in  Christ  reconciling  the  world  to 
himself."  The  Lord  Jesus  hath  made  you  a  deed  of  gift  of 
himself,  and  eternal  life  with  him,  on  the  condition  you  will 
but  accept  it,  and  return.  He  hath,  on  this  reasonable  con- 
dition, offered  you  the  fi'ee  pardon  of  all  your  sins  :  he  hath 
written  this  in  his  word,  and  sealed  it  by  his  Spuit,  and  sent 
it  you  by  his  ministers  ;  they  have  made  the  offer  to  you  a 
hundred  and  a  hundred  times,  and  called  you  to  accept  it, 
and  turn  to  God.  They  have  ia  his  name  entreated  you, 
and  reasoned  the  case  -with  you,  and  answered  all  your  fri- 
volous objections.  He  hath  long  waited  on  you,  and  staid 
your  leism'e,  and  suffered  you  to  abuse  him  to  his  face.  He 
hath  mercifidly  sustained  you  in  the  midst  of  your  sins  ;  he 
hath  compassed  you  about  with  all  sorts  of  mercies  ;  he  hath 
also  intermixed  afflictions,  to  mmd  you  of  your  folly,  and 
caU  you  to  your  wits ;  and  his  Spmt  hath  been  often  striv- 
ing with  your  hearts,  and  saving  there,  Tmn  simier,  turn 
to  him  that  calleth  thee  :  whither  art  thou  going  ?  TTIiat 
art  thou  doing  ?  Dost  thou  know  what  will  be  the  end  ? 
How  long  ^xlit  thou  hate  thy  fiiends,  and  love  thine  ene- 
mies ?  AVhen  wUt  thou  let  go  all,  and  turn,  and  deHver  up 
thyself  to  God,  and  give  thy  Redeemer  the  possession  of  thy 
soul  ?  "\Mien  shall'  it  once  be  ?  These  pleadings  have  been 
used  with  thee  ;  and  when  thou  hast  delayed,  thou  hast  been 
urged  to  make  haste,  and  God  hath  called  to  thee,  "  To- 
day, while  it  is  called  to-day,  harden  not  your  heart.  Why 
not  now  without  any  more  delay?"  Life  hath  been  set  be- 
fore you ;  the  joys  of  heaven  have  been  opened  to  you  in 


A  CALL  TO  THE  UNCONVERTED. 


147 


the  gospel ;  the  certainty  of  them  have  been  manifested ; 
the  certainty  of  the  everlasting  torments  of  the  damned  have 
been  declared  to  you,  unless  you  would  have  had  a  sight  of 
heaven  and  hell,  what  could  you  desire  more  ?  Christ  hath 
been,  as  it  were,  set  forth  crucified  before  your  eyes.  Gal.  iii. 
1.  You  have  been  a  hundred  times  told,  that  you  are  but 
lost  men,  till  you  come  unto  him  ;  as  oft  as  you  have  been 
told  of  the  evil  of  sin,  and  of  the  vanity  of  sin,  the  world, 
and  all  the  pleasures  and  wealth  it  can  afford ;  of  the  short- 
ness and  uncertainty  of  your  lives,  and  the  endless  duration 
of  the  joy  or  torment  of  the  life  to  come.  All  this,  and 
more  than  this,  have  you  been  told,  and  told  again,  even 
till  you  were  weary  of  hearing  it,  and  till  you  could  make 
the  lighter  of  it,  because  you  had  so  often  heard  it ;  like 
the  smith's  dog,  that  is  brought,  by  custom,  to  sleep  under 
the  noise  of  the  hammers,  when  the  sparks  do  fly  about  his 
ears  :  and  though  all  this  have  not  converted  you,  yet  you 
are  alive,  and  might  have  mercy,  to  this  day,  if  you  had  but 
hearts  to  entertain  it.  And  now  let  reason  itself  be  judge, 
whether  it  be  of  God  or  you,  if  after  all  this  you  will  be 
unconverted,  and  be  damned?  If  yoii  die  noAv  it  is  be- 
cause you  will  die.  What  should  be  said  more  to  you  ?  or 
what  course  should  be  taken,  that  is  liker  to  prevail  ?  Are 
you  able  to  say  and  make  it  good,  AYe  would  fain  have  been 
converted  and  become  new  creatures,  but  we  could  not ;  we 
would  have  changed  our  company,  and  our  thoughts,  and 
our  discourse,  but  we  could  not.  AVhy  could  you  not  if 
you  would?  Wliat  hindered  you,  but  the  wickedness  of 
yom'  hearts?  Who  forced  you  to  sin?  or  who  did  hold 
you  back  from  duty  ?  Had  you  not  the  same  teaching,  and 
time,  and  liberty  to  be  godly  as  your  godly  neighbom-s  had  ? 
Why  then  could  you  not  have  been  godly  as  well  as  they  ? 
Were  the  church  doors  shut  against  you,  or  did  you  not 
keep  away  yourselves  ?  or  sit  and  sleep,  or  hear  as  if  you  did 
not  hear  ?  Did  God  put  in  any  exceptions  against  you  in  his 
word,  when  he  invited  sinners  to  return,  and  when  he  pro- 
mised mercy  to  those  that  do  return  ?  Did  he  say,  I  wiU 
pardon  all  that  repent,  except  thee  ?   Did  he  shut  you  out 


148  A  CALL  TO  THE  L-^fCOXATERTED. 

from  the  liberty  of  his  holy  worship  ?  Did  he  forbid  you  to 
pray  to  him,  any  more  than  others  ?  Yon  know  he  did  not. 
God  did  not  drive  you  away  fi-om  him.  but  you  forsook  him, 
and  ran  away  yourselves.  And  when  he  called  you  to  him, 
you  would  not  come.  If  God  had  excepted  you  out  of  the 
general  promise  and  offer  of  mercy,  or  had  said  to  you, 
Stand  off.  I  will  have  nothing  to  do  with  such  as  you ;  pray 
not  to  me,  for  I  -will  not  hear  you.  If  you  repent  never  so 
much,  and  crk-  for  mercy  never  so  much.  I  will  not  regard 
you.  If  God  had  left  you  nothing  to  trust  to  but  desperation, 
then  you  had  had  a  fair  excuse.  You  might  have  said,  To 
what  end  should  I  repent  and  turn,  when  it  wiU  do  no 
good  ?  But  this  was  not  your  case.  You  might  have  had 
Christ  to  be  your  Lord  and  Saviour,  your  Head  and  Hus- 
band, as  well  as  others,  and  you  woidd  not ;  because  that 
ye  felt  not  yourselves  sick  enough  for  the  physician ;  and 
because  you  could  not  spare  yoiu"  disease  :  in  your  hearts 
ye  s;iid  as  those  rebels,  Luke  xix.  14,  '*  We  will  not  have 
this  man  to  reign  over  us."  Chi'ist  woidd  have  gathered 
you  under  the  wings  of  his  salvation,  and  ye  would  not, 
Matt,  xxiii,  27.  VThat  desires  of  your  welfare  did  the  Lord 
express  in  his  holy  word  I  AVith  what  compassion  did  he 
stand  over  you  and  say,  *'  Oh  that  my  people  had  hearkened 
unto  me,  and  that  they  had  walked  in  my  way  I "  Psal. 
Ixxxi.  13.  Oh  that  there  were  such  a  heart  in  this  people, 
that  they  would  fear  me,  and  keep  all  my  commandments 
always,  that  it  might  be  well  with  them,  and  -with  theii- 
chilib'cn  for  ever!"  Dent.  v.  29.  Oh  that  they  were 
A\-ise,  that  they.  midei*stood  this,  and  that  they  woidd  con- 
sider then*  latter  end!"  Deut.  xxxii.  29.  He  would  have 
been  your  God,  and  done  all  for  you  that  your  souls  could 
well  desu-e  ;  but  you  loved  the  world  and  yoiu-  flesh  above 
him,  and  therefore  you  would  not  hearken  to  him  ;  though 
you  complimented  with  liim,  and  gave  him  high  titlei:.  yet 
when  he  came  to  the  closing,  you  would  have  none  of  him. 
Ko  marvel  then,  if he  gave  you  up  to  }  oiu-  own  heart's  lusts, 
and  you  walked  in  your  own  counsels,"  Psal.  Lxxxi.  11,12.  He 
eoudescends  to  rea.soD,  and  pleads  the  case  with  you,  and  asks 


A  CALL  TO  THE  LTNCONVERTED, 


149 


you,  "What  is  there  in  me,  or  my  service,  that  you  should  be 
so  much  against  me  ?  What  harm  have  I  done  thee,  sinner  ? 
Have  I  deserved  this  unkind  deaUng  at  thy  hands  ?  Many 
mercies  have  I  shewed  thee  ;  for  which  of  them  dost  thou 
despise  me?  Is  it  I,  or  is  it  Satan,  that  is  thy  enemy?  Is 
it  I,  or  is  it  thy  carnal  self,  that  would  undo  thee  ?  Is  it  a 
holy  life,  or  a  life  of  sin,  that  thou  hast  cause  to  fly  fi'om  ? 
If  thou  be  undone,  thou  procurest  this  to  thyself,  by  forsak- 
ing me  the  Lord,  that  would  have  saved  thee,  Jer.  ii.  17. 
"  Doth  not  thine  own  wickedness  correct  thee,  and  thy  sin 
reprove  thee :  thou  mayest  see  that  it  is  an  evil  and  bitter 
thing,  that  thou  hast  forsaken  me,"  Jer.  ii.  19.  "  AVhat 
iniquity  have  ye  found  in  me,  that  you  have  followed  after 
vanity,  and  forsaken  me?"  Jer.  ii.  5,  6.  He  calleth  out, 
as  it  were,  to  the  brutes  to  hear  the  controversy  he  hath 
against  you.  "  Hear,  O  ye  mountams,  the  Lord's  contro- 
versy, and  ye  strong  foundations  of  the  earth  :  for  the  Lord 
hath  a  controversy  vdth  his  people,  and  he  will  plead  ■with 
Israel.  O  my  people,  what  have  I  done  to  thee,  and  where- 
in have  I  wearied  thee  ?  testify  against  me  ;  for  I  brought 
thee  out  of  Egj-pt,  and  redeemed  thee,"  &c.  Mic.  ii.  2-5. 
"  Hear,  O  heavens,  and  give  ear,  O  earth,  for  the  Lord  hath 
spoken.  I  have  nourished  and  brought  up  children,  and 
they  have  rebelled  against  me.  The  ox  knoweth  his  owner, 
and  the  ass  his  master's  crib,  but  Israel  doth  not  know,  my 
people  doth  not  consider.  Ah,  smfid  nation,  a  people  laden 
■with  iniquity,  a  seed  of  e'vil- doers  !"  &c.  Isa.  i.  2-4.  "  Do 
you  thus  requite  the  Lord,  O  foolish  people  and  unwise  ?  Is 
not  he  thy  Father  that  bought  thee,  made  thee,  and  esta- 
bhshed  thee?"  Deut.  xxxii.  G.  When  he  saw  that  you 
forsook  him  even  for  nothing,  and  turned  away  from  your 
Lord  and  life,  to  hunt  after  the  chalf  and  feathers  of  the 
world,  he  told  you  of  your  foUy,  and  called  you  to  a  more 
profitable  employment.  "  A\Tierefore  do  you  spend  your 
money  for  that  which  is  not  bread,  and  your  labour  for  that 
which  satisfieth  not?  Hearken  dihgently  unto  me,  and  eat 
ye  that  which  is  good,  and  let  your  soul  dehght  itself  in  fat- 
ness.   Incline  your  ear,  and  come  unto  me  ;  hear,  and  your 


150  A  CALL  TO  THE  L^'CON^' ERTED. 

soul  shall  live  ;  and  I  will  make  an  everlasting  covenant 
with  you,  even  the  sure  mercies  of  David. — Seek  ye  the 
Lord  while  he  may  be  found,  call  ye  upon  him  while  he  is 
near.  Let  the  wicked  forsake  his  way,  and  the  imrighteous 
man  his  thoughts,  and  let  him  return  unto  the  Lord,  and  he 
will  have  mercy  upon  him,  and  to  our  God,  for  he  ^vill 
abundantly  pardon,"  Isa.  Iv.  1-3,  6,  7.  And  so  Isa.  i. 
16-18.  And  when  you  would  not  hear,  what  complaints  have 
you  put  him  to,  charging  it  on  you  as  your  wilfulness  and 
stubbornness !  "Be  astonished,  O  ye  heavens,  at  this,  and 
be  horribly  afraid :  for  my  people  have  committed  two 
evils ;  they  have  forsaken  me,  the  fountain  of  lining  waters, 
and  hewed  them  out  cisterns,  broken  cisterns,  that  can  hold 
no  water,"  Jer.  ii.  12,  13.  Many  a  time  hath  Christ  pro- 
claimed that  free  invitation  to  you,  "  Let  him  that  is 
athirst,  come  :  and  whosoever  wUl,  let  him  take  the  water 
of  life  freely,"  Rev.  xxii.  17.  But  you  put  him  to  com- 
plain after  all  his  offers,  "  They  will  not  come  to  me  that 
they  may  have  life,"  John  v.  40.  He  hath  ui%'ited  you 
to  feast  with  him  in  the  kingdom  of  his  grace ;  and  you 
have  had  excuses  from  your  grounds,  and  your  cattle,  and 
your  worldly  business  ;  and  when  you  would  not  come,  you 
have  said  you  could  not,  and  provoked  him  to  resolve  that 
you  should  never  taste  of  his  supper,  Luke  xiv.  15-23. 
And  whose  act  is  it  now  but  your  own  ?  And  what  can 
you  say  is  the  chief  cause  of  your  damnation,  but  your  o-vvn 
wills  ?  You  would  be  damned.  The  whole  case  is  laid  open 
by  Christ  himself,  Prov.  i.  20,  to  the  end:  "Wisdom 
crieth  without,  she  uttereth  her  voice  in  the  streets  :  she 
crieth  in  the  chief  place  of  concourse  :  How  long,  ye  simple 
ones,  will  ye  love  simplicity  ?  and  the  scomers  delight  in 
their  scorning,  and  fools  hate  knowledge?  Turn  you  at  my 
reproof:  behold  I  vnR  pour  out  my  Spiiit  unto  you,  I  will 
make  known  my  words  unto  you.  Because  I  have  called, 
and  ye  refused  ;  I  have  stretched  out  my  hand,  and  no  man 
regarded;  but  ye  have  set  at  nought  all  my  counsel,  and 
would  none  of  my  reproof :  I  also  will  laugh  at  your  cala- 
mity ;  I  will  mock  when  your  fear  cometh  ;  when  your  fear 


A  CALL  TO  THE  UNCON^'ERTED.  151 

Cometh  as  desolation,  and  your  destruction  cometh  as  a 
■whrrhvind;  when  distress  and  anguish  cometh  upon  you. 
Then  shall  they  call  upon  me,  but  I  will  not  answer  :  they 
shall  seek  me  eai'ly  but  they  shall  not  find  me  ;  for  that 
they  hated  knowledge,  and  did  not  choose  the  fear  of  the 
Lord :  they  would  none  of  my  counsel :  they  despised  all 
my  reproof.  Therefore  shall  they  eat  of  the  fi'uit  of  their 
own  way,  and  be  filled  with  their  own  devices.  For  the 
turning  away  of  the  simple  shall  slay  them,  and  the  pros- 
perity of  fools  shall  destroy  them.  But  whoso  hearkeneth 
unto  me  shall  dwell  safely,  and  shall  be  quiet  fi-om  the  fear 
of  e^'il."  I  thought  best  to  recite  the  whole  text  at  large 
to  you,  because  it  doth  so  fiilly  shew  the  cause  of  the  de- 
struction of  the  wicked.  It  is  not  because  God  would  not 
teach  them,  but  because  they  would  not  learn.  It  is  not 
because  God  would  not  call  them,  but  because  they  would 
not  tiuTi  at  his  reproof.    Their  wilfulness  is  their  undoing. 

Use.  From  what  hath  been  said,  you  may  fiirther  learn 
these  following  things  : — 

1.  From  hence  you  may  see,  not  only  what  blasphemy 
and  impiety  it  is  to  lay  the  blame  of  men's  destruction  upon 
God,  but  also  how  imfit  these  wicked  wretches  are  to  bring 
in  such  a  charge  against  then-  Maker.  They  cry  out  upon 
God,  and  say,  he  gives  them  no  grace,  and  his  threatenings 
are  severe,  and  God  forbid  that  all  should  be  damned  that 
be  not  converted  aud  sanctified,  and  they  think  it  hard  mea- 
sure, that  a  short  sin  shoidd  have  an  endless  sufiering ;  and 
if  they  be  damned,  they  say,  they  cannot  help  it.  '\Mien 
in  the  mean  time  they  are  busy  about  their  own  destruc- 
tion, even  cutting  the  throat  of  their  own  souls,  and  Avill 
not  be  persuaded  to  hold  their  hand.  They  think  God 
were  cruel  if  he  should  damn  them,  and  yet  they  are  cruel 
to  themselves,  and  they  will  run  into  the  fire  of  hell,  when 
God  hath  told  them  it  is  a  Httle  before  them ;  and  neither 
entreaties  nor  threatenings,  nor  any  thing  that  can  be  said, 
will  stop  them.  We  see  them  almost  undone  ;  their  careless, 
worldly,  fleshly  lives,  do  tell  us,  that  they  are  in  the  power 
of  the  devil ;  we  know,  if  they  die  before  they  are  con- 


152  A  CALL  TO  THE  UNC0X^T:11TED. 

verted,  all  the  world  cannot  save  them  ;  and  knowinjr  the 
uncertainty  of  their  lives,  we  are  afi'aid  every  day  lest  they 
drop  into  the  fire.  And,  therefore,  we  entreat  them  to  pity 
their  o^vn  souls,  and  not  to  undo  themselves  when  mercy  is  at 
hand  ;  and  they  will  not  hear  us.  We  entreat  them  to  cast 
away  their  sin,  and  come  to  Christ  without  delay,  and  to  have 
some  mercy  on  themselves ;  but  they  A\-ill  have  none.  And  yet 
they  think  that  God  must  be  cruel  if  he  condemn  them.  O  wil- 
ful, wretched  sinners !  it  is  not  God  that  is  so  crviel  to  you ;  it 
is  you  that  are  cruel  to  yourselves.  You  are  told  you  must 
turn  or  burn,  and  yet  you  turn  not.  You  are  told,  that  if 
you  will  needs  keep  your  sins,  you  shall  keep  the  curse  of 
God  with  them,  and  yet  you  will  keep  them.  You  are  told, 
that  there  is  no  way  to  happiness  but  by  holiness,  and  yet 
you  will  not  be  holy.  "WTiat  would  you  have  God  say  more 
to  you  ?  ^\^lat  would  you  have  him  do  with  his  mercy  ?  IJe 
offered  it  to  you,  and  you  will  not  have  it.  You  are  in  the 
ditch  of  sin  and  misery,  and  he  would  give  you  his  hand  to 
help  you  out,  and  you  refuse  his  help  ;  he  would  cleanse 
you  of  yoiu"  sins,  and  you  had  rather  keep  them.  You  love 
your  lusts,  and  love  your  gluttony,  and  sports,  and  drunk- 
enness, and  will  not  let  them  go  ;  and  would  you  have 
him  bring  you  to  heaven  whether  you  will  or  no  ?  or  would 
you  have  him  to  bring  you  and  your  sins  to  heaven  to- 
gether ?  \Vhy,  that  is  an  impossibility ;  you  may  as  well 
expect  he  shoidd  turn  the  sun  into  darkness.  What !  an  un- 
sanctified,  fleshly  heart  be  in  heaven  ?  It  cannot  be ! 
"  There  entereth  nothing  that  is  unclean,"  Rev.  xxi.  17. 
"  For  what  communication  hath  light  with  darkness,  or  Christ 
with  BeHal?"  2  Cor.  vi.  14,  15.  "  All  the  day  long  hath 
he  stretched  out  his  hands  to  a  disobedient  and  gainsa}-ing 
people,"  Rom.  x.  25.  What  will  ye  do  now?  Will  you 
cry  to  God  for  mercy  ?  Why,  God  calleth  upon  you  to  have 
mercy  upon  yourselves,  and  you  will  not ;  ministers  see  the 
poisoned  cup  in  the  drunkard's  hand,  and  tell  him,  There  is 
poison  in  it,  and  desire  him  to  have  mercy  on  his  soul,  and 
forbear,  and  he  will  not  hear  us  ;  (hAnk  it  he  must,  and  will ; 
he  loves  it,  and,  therefore,  though  hell  comes  next,  he  saith, 


A  CALL  TO  THE  UNCON\'ERTED.  153 

he  cannot  help  it.  What  should  one  say  to  such  men  as 
these  ?  We  tell  the  ungodly,  careless  worldlings,  It  is  not 
such  a  life  that  will  serve  the  turn,  or  ever  bring  you  to 
heaven.  If  a  bear  were  at  your  back,  you  would  mend  your 
pace ;  and  when  the  curse  of  God  is  at  your  back,  and 
Satan  and  hell  are  at  your  back,  you  will  not  stir,  but  ask, 
What  needs  all  this  ado  ?  Is  an  immortal  soul  of  no  more 
worth  ?  O  have  mercy  upon  yourselves !  But  they  will 
have  no  mercy  on  themselves,  nor  once  regard  us.  ^Ve 
tell  them  the  end  will  be  bitter.  Who  can  dwell  with  the 
everlasting  fire  ?  And  yet  they  will  have  no  mercy  upon  them- 
selves. And  yet  Avill  these  shameful  wretches  say,  that  God 
is  more  merciful  than  to  condemn  them  ?  when  it  is  them- 
selves that  cruelly  and  unmercifully  run  upon  condemnation. 
And  if  we  should  go  to  them  with  our  hats  in  our  hands, 
and  entreat  them,  we  cannot  stop  them  ;  if  we  should  iall 
down  on  our  knees  to  them,  we  cannot  stop  them ;  but  to 
hell  they  will,  and  yet  will  not  believe  that  they  are  going 
thither.  If  we  beg  of  them,  for  the  sake  of  God  that  made 
them,  and  preserveth  them  ;  for  the  sake  of  Christ  that  died 
for  them ;  for  the  sake  of  their  own  poor  souls  ;  to  pity 
themselves,  and  go  no  farther  in  the  way  to  hell,  but  come 
to  Christ  while  his  arms  are  open,  and  enter  into  the  state 
of  life  while  the  door  stands  open,  and  now  take  mercy 
while  mercy  may  be  had,  they  will  not  be  persuaded.  If 
we  should  die  for  it,  we  cannot  get  them  so  much  as  now 
and  then  to  consider  with  themselves  of  the  matter,  and  to 
turn.  And  yet  they  can  sa}',  I  hope  God  will  be  merciful. 
Did  you  never  consider  wiiat  he  saitli,  Isa.  xxvii.  11,  "  It  is 
a  people  of  no  understanding  ;  therefore  he  that  made  them 
will  not  have  mercy  on  them,  and  lie  that  formed  them  will 
shew  them  no  favour."  If  another  man  vv-ill  not  clothe  you 
when  you  are  naked,  and  feed  you  when  }'ou  are  hungry, 
you  will  say  he  is  unmerciful.  If  he  should  cast  you  into 
prison,  or  beat  or  torment  you,  you  would  say  he  is  unmer- 
ciful. And  yet  you  do  a  thousand  times  more  against 
yourselves,  even  cast  away  both  soul  and  body  for  ever,  and 
never  complain  of  your  own  unmercifulness.    Yea,  and  God 


154  A  CALL  TO  THE  UNC0N\T:RTED. 

that  waited  upon  you  all  the  while  with  his  mercy,  must  be 
taken  to  be  unmerciful,  if  he  punish  you  after  all  this.  Un- 
less the  holy  God  of  heaven  will  give  these  wretches  leave 
to  trample  upon  his  Son's  blood,  and  with  the  Jews,  as  it 
were,  again  to  spit  in  his  face,  and  do  despite  to  the  Spiiit 
of  grace,  and  make  a  jest  of  sin,  and  a  mock  at  holiness, 
and  set  more  Hght  by  sa%'ing  mercy,  than  by  the  filth  of 
their  fleshly  pleasure  ;  and  unless,  after  all  this,  he  will  save 
them  by  the  mercy  which  they  cast  away  and  wordd  none 
of,  God  himself  must  be  called  unmerciful  by  them  :  but  he 
will  be  justified  when  he  judgcth  ;  and  he  will  not  stand  or 
faU  at  the  bar  of  a  sinful  worm. 

I  know  there  are  many  particular  cavils  that  are  brought 
by  them  against  the  Lord,  but  I  shall  not  here  stay  to  an- 
swer them  particularly,  having  done  it  already  in  my  "  Trea- 
tise of  Judgment,"  to  which  I  shall  refer  them.  Had  the 
disputing  part  of  the  world  been  as  careful  to  avoid  sin  and 
destruction,  as  they  have  been  busy  in  searching  after  the 
cause  of  them,  and  forAvard  indirectly  to  impute  it  to  God, 
they  might  have  exercised  their  yvits  more  profitably,  and 
have  less  wronged  God,  and  sped  better  themselves.  ^Mien 
so  ugly  a  monster  as  sm  is  within  us,  and  so  hea-\y  a  thing 
as  punishment  is  on  us,  and  so  dreadfiil  a  thmg  as  hell  is 
before  us,  one  woidd  think  it  should  be  an  easy  question  who 
is  in  the  fault,  and  whether  God  or  man  be  the  principal  or 
culpable  cause?  Some  men  are  such  favourable  judges  of 
themselves,  that  they  are  proner  to  accuse  the  Infinite  Per- 
fection and  Goodness  itself,  than  their  OAvn  hearts ;  and 
imitate  their  first  parents  that  said,  "  The  serpent  tempted 
me,  and  the  woman  that  thou  gavest  me,  gave  unto  me,  and 
I  did  eat,"  secretly  impMng  that  God  was  the  cause.  So 
say  they,  The  understanding  that  thou  gavest  me  was  unable 
to  discern ;  the  vaU  that  thou  gavest  me  was  unable  to 
make  a  better  choice  ;  the  objects  which  thou  didst  set  be- 
fore me  did  entice  me  ;  the  temptation  which  thou  didst 
permit  to  assault  me  prevailed  against  me.  And  some  are 
so  loth  to  think  that  God  can  make  a  self-detennimng  crea- 
ture, that  they  dare  not  deny  him  that  which  they  take  to 


A  CALL  TO  THE  UNCONVERTED.  155 

be  his  prerogative,  to  be  the  determiner  of  the  will  in  every 
sin,  as  the  first  efficient,  immediate,  physical  cause.  And 
many  could  be  content  to  acquit  God  from  so  much  causing 
of  evil,  if  they  could  but  reconcile  it  with  his  being  the  chief 
cause  of  good.  As  if  truths  would  be  no  longer  truths,  than 
we  are  able  to  see  them  in  their  perfect  order  and  cohe- 
rence ;  because  our  ravelled  wits  cannot  set  them  right  to- 
gether, nor  assign  each  truth  its  proper  place,  we  presume 
to  conclude,  that  some  must  be  cast  away.  This  is  the  fruit 
of  proud  self-conceitedness,  when  men  receive  not  God's 
truth  as  a  child  his  lesson,  in  a  holy  submission  to  the  holy 
omniscience  of  our  Teacher,  but  as  censurers  that  are  too 
wise  to  learn. 

Object.  But  we  cannot  convert  ourselves  till  God  convert 
us  ;  we  can  do  nothing  mthout  his  grace.  It  is  not  in  him 
that  willeth,  nor  in  him  that  runneth,  but  in  God  that  shew- 
eth  mercy. 

Answ.  1 .  God  hath  two  degrees  of  mercy  to  shew :  the 
mercy  of  conversion  first,  and  the  mercy  of  salvation  last. 
The  latter  he  will  give  to  none  but  those  that  will  and  run, 
and  hath  promised  it  to  them  only.  The  former  is  to  make 
them  willing  that  were  unwilling ;  and  though  your  own 
willingness  and  endeavours  deserve  not  his  grace,  yet  your 
wilfid  refusal  deserveth  that  it  should  be  denied  unto  you. 
Your  disability  is  your  very  unwillingness  itself,  which  ex- 
cuseth  not  your  sin,  but  maketh  it  the  greater.  You  could 
turn,  if  you  were  but  truly  willing ;  and  if  your  -svills  them- 
selves are  so  corrupted,  that  nothing  but  effectual  grace  will 
move  them,  )  ou  have  the  more  cause  to  seek  for  that  grace, 
and  yield  to  it,  and  do  what  you  can  in  the  use  of  the 
means,  and  not  neglect  it,  nor  set  against  it.  Do  what  you 
are  able  first,  and  then  complain  of  God  for  denying  you 
grace,  if  you  have  cause. 

Object.  But  you  seem  to  intimate,  all  this  while,  that  man 
hath  free-will. 

Ajisiv.  The  dispute  about  fi-ee-will  is  beyond  your  capa- 
city ;  I  shall,  therefore,  now  trouble  you  with  no  more  but 
this  about  it.    Your  will  is  naturally  a  free,  that  is,  a  self- 


156  A  CALL  TO  THE  L'NCONVERTED. 

determining  faculty ;  but  it  is  viciously  inclined,  and  back- 
-vvard  to  do  good ;  and  therefore,  -we  see  by  sad  experience 
that  it  hath  not  a  wtuous,  moral  freedom.  But  that  is  the 
■wickedness  of  it  which  deserveth  the  punishment.  And  I 
pray  you  let  us  not  befool  ourselves  with  opinions.  Let  the 
case  be  your  own.  K  you  had  an  enemy  so  maHcious, 
that  he  falls  upon  you  and  beats  you  every  time  he  meets 
you,  and  takes  away  the  lives  of  your  children,  -will  you 
excuse  him,  because  he  saith,  I  have  not  free-will,  it  is 
my  nature,  I  cannot  choose,  unless  God  give  me  grace? 
If  you  have  a  servant  that  robbeth  you,  will  you  take 
such  an  answer  from  him?  ^Might  not  ever\'  thief  and 
murderer  that  is  hanged  at  the  assize,  give  such  an  an- 
swer, I  have  not  free-will,  I  cannot  change  my  own  heart. 
AATiat  can  I  do  without  God's  grace?  And  shall  they, 
therefore,  be  acquitted?  If  not,  why,  then,  should  you 
think  to  be  acquitted  for  a  course  of  sin  against  the 
Lord? 

2.  From  hence  also  you  may  observe  these  three  things 
together.  (1.)  "What  a  subtle  tempter  Satan  is.  (2.) 
What  a  deceitful  thing  sin  is.  (3.)  A\Tiat  a  foolish  creature 
corrupted  man  is.  A  subtle  tempter,  indeed,  that  can  per- 
suade the  greatest  part  of  the  world  to  go  wilfully  into 
everlasting  fire,  when  they  have  so  many  warnings  and  dis- 
suasives  as  they  have  !  A  deceitftil  tiling  is  sin,  indeed,  that 
can  bewitch  so  many  thousands  to  part  with  everlasting  life, 
for  a  tiling  so  base  and  utterly  unworthy  I  A  foolish  crea- 
ture is  man,  indeed,  that  will  be  so  cheated  of  his  salvation 
for  nothing ;  yea,  for  a  known  nothing !  and  that  by  an 
enemy,  and  a  Icnown  enemy  !  You  would  think  it  impos- 
sible that  any  man  in  his  wits  should  be  persuaded  for  a 
trifle,  to  cast  Idmself  into  the  fire  or  water,  mto  a  coal-pit, 
to  the  destruction  of  his  hfe  ;  and  yet  men  will  be  enticed 
to  cast  themselves  into  hell.  Jf  your  natural  Hves  were  in 
your  OAvn  hands,  that  you  should  not  die  tUl  you  would  kill 
yourselves,  how  long  would  most  of  you  live  !  And  yet, 
when  your  everlasting  life  is  so  far  in  your  own  hands,  un- 
der God,  that  you  cannot  be  undone  till  you  undo  your- 


A  CALL  TO  THE  UNCONVERTED. 


157 


selves,  how  few  of  you  will  forbear  your  own  undoing !  Ah, 
what  a  silly  thing  is  man  !  and  what  a  bewitching  and  be- 
fooling thing  is  sin  ! 

3.  From  hence  also  you  may  learn,  that  it  is  no  great 
wonder,  if  wicked  men  be  hinderers  of  others  in  the  way  to 
heaven,  and  would  have  as  many  unconverted  as  they  can, 
and  would  draw  them  into  sin,  and  keep  them  in  it.  Can 
you  expect  that  they  should  have  mercy  on  others,  that 
have  none  upon  themselves  ?  and  that  they  should  much 
stick  at  the  destruction  of  others,  that  stick  not  to  destroy 
themselves  ?  They  do  no  worse  by  others,  than  they  do 
by  themselves. 

4.  Lastly,  You  may  hence  leara  that  the  greatest  enemy 
to  man  is  himself,  and  the  greatest  judgment  in  this  hfe, 
that  can  befall  him,  is  to  be  left  to  himself ;  and  that  the 
great  work  that  grace  hath  to  do,  is  to  save  us  from  our- 
selves, and  the  greatest  accusations  and  complaints  of  men 
should  be  against  themselves  ;  and  that  the  greatest  work 
we  have  to  do  ourselves,  is  to  resist  ourselves ;  and  the 
greatest  enemy  we  should  daily  pray,  and  watch,  and  strive 
against,  is  our  carnal  hearts  and  wills;  and  the  greatest 
part  of  your  work,  if  you  would  do  good  to  others,  and  help 
them  to  heaven,  is  to  save  them  from  themselves,  even  from 
their  own  bUnd  understandings,  and  corrupted  wills,  and 
perverse  affections,  and  violent  passions,  and  unruly  senses. 
I  only  name  all  these  for  brevity  sake,  and  leave  them  to 
your  further  consideration. 

Well,  sirs,  now  we  have  found  out  the  great  delinquent 
and  murderer  of  souls  (even  men's  selves,  their  own  walls)  ; 
what  remains,  but  that  you  judge  according  to  the  evidence, 
and  confess  this  great  iniquity  before  the  Lord,  and  be 
humbled  for  it,  and  do  so  no  more  ?  To  these  three  ends 
distinctly,  I  shall  add  a  few  words  more.  1.  Further  to 
convince  you.  2.  To  humble  you.  And,  8.  To  reform 
you,  if  there  be  yet  any  hopes. 

1.  We  know  so  much  of  the  exceeding  gracious  nature 
of  God,  who  is  willing  to  do  good,  and  delighteth  to  shew 
mercy,  that  we  have  no  reason  to  suspect  him  of  being  the 


158 


A  CAI.L  TO  THE  UNCONA^ERTED. 


culpable  cause  of  our  death,  or  call  liim  cruel.  He  made 
all  good,  and  he  preserveth  and  maintaineth  all.  "  The 
eyes  of  all  things  do  wait  upon  hira,  and  he  giveth  them 
their  meat  in  due  season ;  he  opencth  his  hand,  and  satis- 
fieth  the  desires  of  all  the  n\ing,"  Psal.  cxlv.  15,  16.  He 
is  not  only  "  righteous  in  all  his  ways"  (and,  therefore, 
will  deal  justly),  "  and  holy  in  all  his  works"  (and,  there- 
fore, not  the  author  of  sin),  but  "  he  is  also  good  to  all, 
and  his  tender  mercies  are  over  all  his  works,"  Psalm  cxlv. 
17,  9. 

But  as  for  man,  we  know  his  mind  is  dark,  his  will  per- 
verse, his  affections  carry  him  so  headlong,  that  lie  is  fitted 
by  folly  and  corruption  to  such  a  work  as  the  destrojdng  of 
himself.  K  you  saw  a  lamb  lie  killed  in  the  way,  would 
you  sooner  suspect  the  sheep,  or  the  dog  or  wolf  to  be  the 
author  of  it,  if  they  both  stand  by  ;  or  if  you  see  a  house 
broken,  and  the  people  murdered,  would  you  sooner  sus- 
pect the  prince,  or  judge,  that  is  wise  and  just,  and  had 
no  need ;  or  a  known  thief,  or  murderer  ?  I  say,  there- 
fore, as  James  i.  13-15,  "Let  no  man  say  when  he  is 
tempted  that  he  is  tempted  of  God,  for  God  cannot  be 
tempted  with  e\il,  neither  tempteth  he  any  man  "  (to  draw 
him  to  sin)  ;  "  but  every  man  is  tempted,  when  he  is  drawn 
away  of  his  own  lust,  and  enticed.  Then  when  lust  hath 
conceived  it  bringeth  forth  sin  :  and  sin,  when  it  is  finished, 
bringeth  forth  death."  You  see  here,  that  sin  is  the  brat 
of  your  own  concupiscence,  and  not  to  be  fathered  on  God ; 
and  that  death  is  the  ofispring  of  your  own  sin,  and  the 
fruit  which  it  will  j-ield  you  as  soon  as  it  is  ripe.  You  have 
a  treasure  of  evil  in  yourselves,  as  a  spider  hath  of  poison, 
from  whence  you  are  bringing  forth  hurt  to  yourselves ; 
and  spinning  such  webs  as  entangle  your  own  souls.  Your 
nature  shews  it  is  you  that  are  the  cause. 

2.  It  is  evident,  you  are  your  own  destroyers,  in  that  you 
are  so  ready  to  entertain  any  temptation  almost  that  is 
offered  you.  Satan  is  scarce  readier  to  move  you  to  any 
evil,  than  you  are  ready  to  hear,  and  to  do  as  he  would 
have  you.    If  he  would  tempt  your  understanding  to  error 


A  CALL  TO  THE  UNCONVEllTED.  159 

and  prejudice,  you  yield.  If  he  would  hinder  you  fi-om  good 
resolutions,  it  is  soon  done.  K  he  would  cool  any  good 
desires  or  affections,  it  is  soon  done.  If  he  would  kindle 
any  lust,  or  vile  affections  and  desires,  in  you,  it  is  soon 
done.  If  he  would  put  you  on  to  evil  thoughts,  words,  or 
deeds,  you  are  so  free,  that  he  needs  no  rod  or  spur.  K 
he  would  keep  you  from  holy  thoughts,  and  words,  and 
ways,  a  little  doth  it ;  you  need  no  curb.  You  examme 
not  his  suggestions,  nor  resist  them  with  any  resolution, 
nor  cast  them  out  as  he  casts  them  in,  nor  quench  the 
sparks  which  he  endeavoureth  to  kindle.  But  you  set  in 
with  him  and  meet  hun  half-way,  and  embrace  his  motions, 
and  tempt  him  to  tempt  you.  And  it  is  easy  to  catch  such 
greedy  fish  that  are  ranging  for  a  bait,  and  will  take  the 
bare  hook. 

3.  Your  destruction  is  evidently  your  o-\vn  doing,  in 
that  you  resist  all  that  would  help  to  save  you,  and  would 
do  you  good,  or  hinder  you  from  undoing  yourselves.  God 
would  help  and  save  you  by  his  word,  and  you  resist  it,  it  is 
too  strict  for  you.  He  would  sanctify  you  by  his  Spirit,  and 
you  resist  and  quench  it.  K  any  man  reprove  you  for  your 
sin,  you  fly  in  his  face  with  evil  words :  and  if  he  would 
draw  you  to  a  holy  life,  and  tell  you  of  your  present  danger, 
you  give  him  little  thanks,  but  either  bid  him  look  to  him- 
self, he  shall  not  answer  for  you ;  or  else  at  best,  you  put 
him  off  with  a  heartless  thanks,  and  will  not  turn  when  you 
are  persuaded.  If  ministers  would  privately  mstruct  and 
help  you,  you  will  not  come  at  them,  your  unhumbled  souls 
do  feel  but  little  need  of  their  help.  If  they  would  catechise 
you,  you  are  too  old  to  be  catechised,  though  you  are  not 
too  old  to  be  ignorant  and  unholy.  Whatever  they  can 
say  to  you  for  your  good,  you  are  so  self- conceited  and  wise 
in  your  own  eyes  (even  in  the  depth  of  ignorance),  that  you 
will  regard  nothing  that  agreeth  not  with  your  present  con- 
ceits, but  contradict  your  teachers,  as  if  you  were  wiser  than 
they ;  you  resist  all  that  they  can  say  to  you,  by  your  igno- 
rance and  wilfulness,  and  foohsh  cavils,  and  shifting  eva- 
sions, and  unthankful  rejections ;  so  that  no  good  that  is 


160  A  CALL  TO  THE  L^XOXA'ERTED. 

offered,  can  find  any  welcome  acceptance  or  entertainment 
with  you. 

4.  Moreover,  it  is  apparent  that  your  are  self-destroyers, 
in  that  you  draw  the  matter  of  your  sin  and  destruction, 
even  from  the  blessed  God  himself  You  Uke  not  the  con- 
trivance of  his  Avisdom.  You  like  not  his  justice,  but  take 
it  for  cruelty.  You  like  not  his  holiness,  but  are  ready  to 
think  he  is  such  a  one  as  yourselves,  Psal.  1.  21,  and  makes 
as  Hght  of  sin  as  you.  You  like  not  his  truth,  but  would 
have  his  threatenings,  even  his  peremptory  threatenings, 
prove  false.  And  his  goodness,  which  you  seem  most  highly 
to  approve,  you  partly  abuse  to  the  strengthening  of  your 
sin,  as  if  you  might  the  freelier  sin,  because  God  is  merciful, 
and  because  his  grace  doth  so  much  abound. 

6.  Yea,  you  fetch  destruction  from  your  blessed  Re- 
deemer, and  death  from  the  Lord  of  life  liimself.  And 
nothing  more  emboldeneth  you  in  sin,  than  that  Christ  hath 
died  for  you ;  as  if  now  the  danger  of  death  were  over,  and 
you  might  boldly  venture.  As  if  Christ  were  become  a 
servant  to  Satan  and  your  sins,  and  must  wait  upon  you 
while  you  are  abusing  him  ;  and  because  he  is  become  the 
Physician  of  souls,  and  is  able  to  save  to  the  utmost  aU 
that  come  to  God  by  liim,  you  think  he  must  suffer  you  to 
refuse  his  help,  and  throw  away  his  medicuies,  and  must 
save  you,  whether  you  will  come  to  God  by  him  or  no  :  so 
that  a  great  part  of  your  sins  are  occasioned  by  your  bold 
presumption  upon  the  death  of  Christ. 

Not  considering  that  he  came  to  redeem  his  people  fi'om 
their  sin,  and  to  sanctify  them  a  peculiar  people  to  himself, 
and  to  conform  them  in  hoHness  to  the  image  of  their  hea- 
venly Father,  and  to  their  Head,  Matt.  i.  21  ;  Tit.  ii.  14  ; 
1  Pet.  i.  15,  16  ;  Col.  iii.  10,  11  ;  Phil.  iii.  9,  10. 

6.  You  also  fetch  your  own  destruction  from  all  the  pro- 
vidences and  works  of  God.  "Wlien  you  think  of  his  eter- 
nal foreknowledge  and  decrees,  it  is  to  harden  you  in  your 
sin,  or  possess  your  minds  with  quarrelling  thoughts,  as  il 
his  decrees  might  spare  you  the  labour  of  repentance  and 
a  holy  life,  or  else  were  the  cause  of  your  sin  and  death.  If 


A  CALL  TO  THE  UNCONTERTED.  161 

lie  afflict  you,  you  repine  ;  if  he  prosper  you,  you  the  more 
forget  him,  and  are  the  more  backward  to  the  thoughts  of 
the  Hfe  to  come.  If  the  wicked  prosper,  you  forget  the  end 
that  will  set  all  reckonings  straight ;  and  are  ready  to  think, 
it  is  as  good  to  be  wicked  as  godly.  And  thus  you  draw 
your  death  from  all. 

7.  And  the  like  you  do  from  all  the  creatures,  and  mer- 
cies of  God  to  you ;  he  giveth  them  to  you  as  the  tokens 
of  his  love,  and  furniture  for  his  service,  and  you  trnm  them 
against  him  to  the  pleasing  of  your  flesh.  You  eat  and 
drink  to  please  your  appetite,  and  not  for  the  glory  of  God, 
and  to  enable  you  for  his  work.  Your  clothes  you  abuse  to 
pride.  Your  riches  draw  your  hearts  from  heaven,  Phil.  iii. 
18.  Your  honours  and  applause  do  puff  you  up  ;  if  you 
have  health  and  strength,  it  makes  you  more  secure,  and 
forget  your  end.  Yea,  other  men's  mercies  are  abused  bv 
you  to  your  hurt.  If  you  see  their  honours  and  dignity,  yow. 
are  provoked  to  envy  them.  If  you  see  their  riches,  you  arf 
ready  to  covet  them.  K  you  look  upon  beauty,  you  are 
stirred  up  to  lust.  And  it  is  well  if  godliness  be  not  an  eye- 
sore to  you. 

8.  The  very  gifts  that  God  bestoweth  on  you,  and  the 
ordinances  of  gi'ace  ^vhich  he  hath  instituted  for  his  church, 
you  turn  unto  your  sin.  If  you  have  better  parts  than 
others,  you  grow  proud  and  self- conceited.  If  you  have  but 
common  gifts,  you  take  them  for  special  grace.  You  take 
the  bare  hearing  of  your  duty  for  so  good  a  work,  as  if  it 
Avould  excuse  you  for  not  obejdng  it.  Your  prayers  are 
turned  into  sin,  because  you  "  regard  iniquity  in  your 
hearts,"  Psal.  Ixvi.  18.  And  you  depart  not  from  ini- 
quity when  you  call  on  the  name  of  the  Lord,"  2  Tim,  ii.  19. 
Your  "  prayers  are  abominable,  because  you  turn  away  your 
ear  from  hearing  the  law,"  Prov.  xxviii.  9.  And  you  are 
more  ready  to  "  oflTer  the  sacrifice  of  fools,"  (thinking  you  do 
God  somd  special  service),  "  than  to  hear  his  word,  and  obey 
it,"  Eccl  V.  1 .  You  examine  not  yourselves  before  you  receive 
the  supper  of  the  Lord,  but,  not  discerning  the  Lord's  body, 
do  eat  and  drink  judgment  to  yourselves,  1  Cor.  xi.  28,  29. 


162 


A  CALL  TO  THE  I-XCOX^T-RTED. 


9.  Yea,  the  persons  you  converse  vdth.  and  all  their  ac- 
tions, you  make  the  occasions  of  your  sin  and  destruction. 
If  they  live  in  the  fear  of  God,  you  hate  them.  If  they  live 
ungodly,  you  imitate  them.  K  the  -wicked  are  many,  you 
think  you  may  the  more  boldly  follow  them.  If  the  godly 
be  few,  you  are  the  more  emboldened  to  despise  them ;  if 
they  walk  exactly,  you  think  they  are  too  precise ;  if  one  of 
them  fall  into  a  particular  temptation,  you  stumble  upon 
them,  and  turn  away  fi'om  holiness,  because  others  are  im- 
perfectly holy  ;  as  if  you  were  waiTanted  to  break  your  necks 
because  some  others  have,  by  theii'  heedlessness,  sprained  a 
sinew  or  put  out  a  bone.  If  a  hvpocrite  discover  himself, 
you  say.  They  ai-e  aU  alike  ;  and  think  yourselves  as  honest 
as  the  best.  A  professor  can  scarce  slip  into  any  miscar- 
riage, but  because  he  cuts  his  finger  you  think  you  may 
boldly  cut  yom-  thi'oats.  If  ministers  dciil  plainly  with  you, 
you  say  they  rail ;  if  they  speak  gently  or  coldly,  you  either 
sleep  under  them,  or  are  little  more  affected  than  the  seats 
you  sit  upon.  K  any  errors  creep  into  the  church,  some 
greedily  entertain  them,  and  others  reproach  the  Christian 
doctrine  for  them,  which  is  most  against  them.  And  if  we 
would  draw  you  from  any  ancient,  rooted  error,  which  can 
but  plead  too,  or  three,  or  six,  or  seven  hundred  years'  cus- 
tom, you  ai'e  as  much  offended  with  a  motion  for  reforma- 
tion, as  if  you  were  to  lose  your  life  by  it,  and  hold  fast  old 
errors  while  you  cry  out  against  new  ones.  Scarce  a  difler- 
ence  can  ai'ise  among  the  ministers  of  the  gospel,  but  you 
will  fetch  your  own  death  from  it.  And  you  will  not  hear, 
or  at  least  not  obey,  the  unquestionable  doctrine  of  any  of 
those  that  jump  not  with  your  conceits  :  one  will  not  hear  a 
minister,  because  he  readeth  his  sei-mons ;  and  another  will 
not  hear  him,  because  he  doth  not  read  them.  One  will  not 
hear  him  because  he  saith  the  Lord's  prayer ;  and  another 
win  not  hear  him,  because  he  doth  not  use  it.  One  wiU 
not  hear  them  that  ai*e  for  episcopacy,  and  another  will  n^t 
heai*  them  that  are  against  it.  And  thus  I  might  shew  you 
in  many  other  cases,  how  you  twm  all  that  comes  near 
you  to  your  own  destruction ;  so  clear  is  it,  that  the  un- 


A  CALL  TO  THE  UNCONVERTED.  1  G3 

godly  are  self-destroyers,  and  that  their  perdition  is  of  tliciu- 
selves. 

Methlnks,  now,  upon  the  consideration  of  what  is  said, 
and  the  review  of  your  own  ways,  you  should  bethink  you 
what  you  have  done,  and  be  ashamed,  and  deeply  humbled, 
to  remember  it.  If  you  be  not,  I  pray  you  consider  these 
following  truths. 

1.  To  be  your  own  destroyers,  is  to  sin  against  the  deep- 
est principle  in  your  natures,  even  the  principle  of  self-pre- 
servation. Every  thing  naturally  desireth  or  inclineth  to  its 
own  felicity,  welfare,  or  perfection.  And  will  you  set  your- 
selves to  your  own  destruction  ?  When  you  are  commanded 
to  love  your  neighbours  as  yourselves,  it  is  supposed  that 
you  naturally  love  yourselves  ;  but  if  you  love  your  neigh- 
bours no  better  than  yourselves,  it  seems  you  would  have  all 
the  world  to  be  damned. 

2.  How  extremely  do  you  cross  your  own  intentions  !  I 
know  you  intend  not  your  own  damnation,  even  when  you 
are  procuring  it ;  you  think  you  are  but  doing  good  to  your- 
selves, by  gratifying  the  desires  of  your  flesh.  But,  alas  !  it 
is  but  as  a  draught  of  cold  water  in  a  burning  fever,  or  as 
the  scratching  of  an  itching  wildfire,  which  increaseth  the 
disease  and  pain.  If  indeed  you  would  have  pleasure,  profit, 
or  honour,  seek  them  where  they  are  to  be  found,  and  do 
not  hunt  after  them  in  the  way  to  hell. 

3.  AVhat  pity  is  it  that  you  should  do  that  against  your- 
selves which  none  else  in  earth  or  hell  can  do  !  If  all  the 
world  were  combined  against  you,  or  all  the  devils  in  hell 
were  combined  against  you,  they  could  not  destroy  you  with- 
out yourselves,  nor  make  you  sin  but  by  your  own  consent. 
And  will  you  do  that  against  yourselves  wliich  none  else  can 
do  ?  You  have  hateful  thoughts  of  the  devil,  because  he  is 
your  enemy,  and  endeavoureth  your  destruction.  And  will 
vou  be  worse  than  devils  to  yourselves  ?  Vihy  thus  it  is 
with  you,  if  you  had  hearts  to  understand  it ;  when  you  run 
mto  sin,  and  run  from  godUness,  and  refuse  to  turn  at  the 
call  of  God,  you  do  more  against  your  own  souls  than  men 
or  devils  could  do  besides.    And  if  you  should  set  your- 


1 64  A  CAIX  TO  THE  TTTOOXTERTEI). 

selres,  and  bend  your  ints  to  do  rourselves  the  greatest 
mischief,  rou  could  not  devise  to  do  a  greater. 

4.  Yon  are  false  to  the  trust  that  God  hath  reposed  in 
you.  He  hath  much  intrusted  you  inth  your  own  salvation : 
and  TriU  you  betray  your  trust  ?  He  hath  set  you  ynth  aU 
diligence  to  keep  your  hearts?  and  is  this  the  keeping  of 
them?  ProT.  ir.  23. 

5.  You  do  even  forbid  all  others  to  pity  you,  irhen  you 
win  have  no  pity  on  yourselves.  If  you  cry  to  God  in  the 
day  of  your  calamity,  for  mercy,  merc}- ;  what  can  you  ex- 
pect but  that  he  should  thrust  you  away,  and  say,  Xay, 
thou  wouldst  not  have  mercy  on  thysetf;  who  brought  this 
iq>on  thee  but  thine  own  wilfalness  ?  And  if  your  brethren 
see  you  everiastin^y  in  misery,  how  should  they  pity  you, 
that  were  your  own  destroyers,  and  would  not  be  dis- 
suaded? 

6.  It  win  everlastingly  make  you  your  own  tormentors 
in  hell,  to  think  on  it,  that  you  brought  yourselves  wilfully 
to  that  nuseiy.  Oh,  what  a  griping  thought  it  will  be  for 
ever,  to  think  with  yourselves,  that  this  was  your  own  doing  I 
That  you  were  warned  of  this  day,  and  warned  again,  but 
it  woold  not  do :  that  you  wilfully  sbonedL  and  turned  away 
from  God :  that  you  had  time  as  well  as  others,  but  you 
abused  it :  you  had  teachers  as  well  as  others,  but  you  re- 
fused their  instruction  :  you  had  holy  e:xamples,  but  you  did 
not  imitate  them ;  you  were  ofiered  Christ,  grace,  and  glori- 
as weQ  as  others,  but  you  had  more  mind  to  fleshly  plea- 
sures :  you  had  a  prize  in  your  hands,  but  had  not  a  heart 
to  lay  it  out,  Prov.  xvii.  16.  Can  it  choose  but  torment 
you,  to  think  of  this  your  present  folly?  Oh  that  your  eyes 
were  opened  to  see  what  you  have  done  in  the  wilfiil  wrong- 
ing of  your  own  souls  I  and  that  you  better  understood  those 
words  of  God,  Prov.  viiL  33-36,  ^*  Hear  instruction,  and 
be  wise,  and  refuse  it  not.  Blessed  is  the  man  that  heareth 
me,  watching  daily  at  my  gates,  waiting  at  the  p(»ts  of  my 
doors.  For  whoso  findeth  me,  findeth  Hfe,  and  shall  obtain 
&vour  of  the  Lord.  But  he  that  sinneth  against  me,  wroug- 
eth  his  own  soul :  all  they  that  hate  me,  love  death.'' 


A  CALL  TO  THE  UNCONVERTED.  165 

And  now  I  am  come  to  the  conclusion  of  this  work.  My 
heart  is  troubled  to  think  how  I  shall  leave  you,  lest  after 
this  the  flesh  should  deceive  you,  and  the  world  and  the 
devil  should  keep  you  asleep,  and  I  should  leave  you  as  I 
found  you,  till  you  awake  in  hell.  Though,  in  care  of  your 
poor  souls,  I  am  afraid  of  this,  as  kno"\ving  the  obstinacy  of 
a  carnal  heart,  yet  I  can  say  -wdth  the  prophet  Jeremiah, 
"  I  have  not  desu-ed  the  woeful  day,  the  Lord  knoweth," 
Jer.  xvii.  16.  I  have  not,  with  James  and  John,  desired 
that  fire  might  come  down  from  heaven,  to  consume  them 
that  refused  Jesus  Christ.  But  it  is  the  preventing  of  the 
eternal  fire  that  I  have  been  all  this  while  endeavouring : 
and  oh  that  it  had  been  a  needless  work !  that  God  and 
conscience  might  have  been  as  willing  to  spare  me  this  la- 
bour, as  some  of  you  could  have  been !  But,  dear  friends, 
I  am  so  loth  you  should  lie  in  everlasting  fii-e,  and  be  shut 
out  of  heaven,  if  it  be  possible  to  prevent  it,  that  I  shall 
once  more  ask  you.  What  do  you  now  resolve  ?  AVill  you 
turn  or  die  ?  I  look  upon  you  as  a  physician  on  his  patient, 
in  a  dangerous  disease,  that  saith  unto  him,  Though  you  are 
so  far  gone,  take  but  this  medicine,  and  forbear  but  these 
few  things  that  are  so  hurtful  to  you,  and  I  dare  warrant 
your  life ;  but  if  you  will  not  do  this,  you  are  a  dead  man. 
What  Avould  you  think  of  such  a  man,  if  the  phy  sician  and 
all  the  friends  he'^uitli,  camiot  persuade  him  to  take  one 
medicine  to  save  his  life,  or  to  forbear  one  or  two  j)oisonous 
things  that  would  kill  him?  This  is  your  case.  As  far  as 
you  are  gone  in  sin,  do  but  now  turn  and  come  to  Christ, 
and  take  his  remedies,  and  your  souls  shall  Uve.  Cast  uj) 
your  deadly  sins  by  repentance,  and  return  not  to  your 
poisonous  vomit  any  more,  and  you  shall  do  well.  But  yet 
if  it  were  your  bodies  that  we  had  to  deal  with,  we  might 
partly  know  what  to  do  for  you.  Though  you  Avould  not 
consent,  you  might  be  held  or  bound,  while  the  medicine 
was  poured  down  your  throats,  and  hurtful  things  might  be 
kept  from  you.  But  about  your  souls  it  cannot  be  so  ;  we 
cannot  convert  you  against  your  wills.  There  is  no  carry- 
ing madmen  to  heaven  in  fetters.     You  may  be  condemned 


166  A  CALL  TO  THE  rxCONVEUTED. 

against  yoiu-  wills,  because  you  sinned  witli  yoiu'  wills ;  but 
you  cannot  be  saved  against  your  >vills.  The  wisdom  of 
God  hath  thought  meet  to  lay  men's  salvation  or  destruction 
exceeding  much  upon  the  choice  of  their  own  wills  :  that 
no  man  shall  come  to  heaven  that  choose  not  the  way  to 
heaven  ;  and  no  man  shall  come  to  hell,  but  shall  be  forced 
to  say,  I  have  the  thing  I  chose,  my  own  will  -did  bring 
me  hither.  Now  if  I  could  but  get  you  to  be  wilhng, 
to  be  thoroughly  and  resolvedly,  and  habitually  willing, 
the  work  were  more  than  half  done.  And  alas !  must 
we  lose  our  friends,  and  must  they  lose  their  God,  their 
happiness,  their  souls,  for  want  of  this  ?  O  God  for- 
bid !  It  is  a  strange  thing  to  me,  that  men  are  so  inhu- 
man and  stupid  in  the  greatest  matters,  that  in  lesser  things 
are  ven,-  civil  and  courteous,  and  good  neighbours.  For 
aught  I  know,  I  have  the  love  of  all,  or  almost  all  my 
neighbours,  so  far,  that  tf  I  should  send  to  every  man  in 
the  town,  or  parish,  or  country,  and  request  a  reasonable 
courtesy  of  them,  they  will  gi-ant  it  me  ;  and  yet  when  I 
come  to  request  of  them  the  greatest  matter  in  the  world, 
for  themselves,  and  not  for  me,  I  can  have  nothing  of  many 
of  them  but  a  patient  hearing.  I  know  not  whether  people 
think  a  man  in  the  pulpit  is  in  good  sadness  or  not,  and 
means  as  he  speaks  ;  for  I  tliink  I  have  few  neighbours,  but 
if  I  were  sitting  familiarly  with  them,  and  telling  them  of 
what  I  have  seen  or  done,  or  known  in  the  world,  they 
woidd  beHeve  me,  and  regard  what  I  say ;  but  when  I  tell 
them  from  the  infallible  word  of  God,  what  they  themselves 
shall  see  and  know  in  the  world  to  come,  they  shew  by 
their  lives  that  they  do  either  not  beheve  it,  or  not  much 
regard  it.  If  I  met  ever  any  one  of  them  on  the  way,  and 
told  them,  yonder  is  a  coal-pit,  or  there  is  a  quicksand,  or 
there  are  thieves  lay  in  wait  for  you,  I  could  persuade  them 
to  turn  by.  But  when  I  tell  them  that  Satan  lieth  in  wait 
for  them,  and  that  sin  is  poison  to  them,  and  that  hell  is 
not  a  matter  to  be  jested  with,  they  go  on  as  if  they  did 
not  hear  me.  Truly,  neighbours,  I  am  in  as  good  earnest 
with  you  in  the  pidpit,  as  I  am  in  any  famihar  discourse, 


A  CALL  TO  'mE  UNCOXVEIITED.  167 

and  if  ever  you  will  regard  me,  I  beseecli  you  let  it  be  here. 
I  think  there  is  never  a  man  of  you  all,  but  if  my  own  soul 
lay  at  your  wills,  you  wouli  be  willing  to  save  it  (though 
I  cannot  promise  that  you  would  leave  your  sins  for  it.)  Tell 
me,  thou  drunkard,  art  thou  so  cruel  to  me  that  speaks  to 
thee,  that  thou  wouldst  not  forbear  a  few  cups  of  drink,  if 
thou  knewest  it  would  save  my  soid  from  hell  ?  Iladst  thou 
rather  I  did  bum  there  for  ever,  than  thou  shouldst  live 
soberly  as  other  men  do  ?  If  so,  may  I  not  say,  thou  art 
an  unmerciful  monster,  and  not  a  man  ?  K I  came  hungry 
or  naked  to  one  of  your  doors,  would  you  not  part  with 
more  than  a  cup  of  di-uik  to  reheve  me  ?  I  am  confident 
you  would;  if  it  were  to  save  my  life,  I  know  you  would 
(some  of  you)  hazard  your  own.  And  yet  wdll  you  not  be 
entreated  to  part  with  your  sensual  pleasures  for  yoiu"  own 
salvation  ?  Wouldst  thou  forbear  a  hundred  cups  of  drink, 
man,  to  save  my  Hfe,  if  it  were  in  thy  power,  and  wilt  thou 
not  do  it  to  save  thy  own  soul  ?  I  profess  to  you,  sirs,  I 
am  as  hearty  a  beggar  with  you  this  day,  for  the  saving  of 
your  souls,  as  I  would  be  for  my  own  supply,  if  I  were 
forced  to  come  a  beggmg  to  your  doors.  And,  therefore, 
if  you  would  hear  me  then,  hear  me  now.  If  you  would 
pity  me  then,  be  entreated  now  to  pity  yourselves.  I  do 
again  beseech  you,  as  if  it  were  on  my  bended  knees,  that 
you  would  hearken  to  your  Redeemer,  and  turn,  that  you 
may  live.  All  you  that  have  lived  in  ignorance,  and  careless- 
ness, and  presumption,  to  this  day  ;  and  all  you  that  have  been 
di'owned  in  the  cares  of  the  world  and  have  no  mind  of  God 
and  eternal  glory ;  all  you  that  are  enslaved  to  your  lleshly 
desires  of  meats  and  drinks,  sports  and  lust  ;  and  all  you 
that  know  not  the  necessity  of  hoHness,  and  never  were 
acquainted  with  the  sanctifying  work  of  the  Holy  Ghost 
upon  your  souls ;  that  never  embraced  your  blessed  Re- 
deemer by  a  Hvely  faith,  and  with  admirmg  and  thankful 
apprehensions  of  his  love,  and  that  never  felt  a  higher  esti- 
mation of  God  and  heaven,  and  a  heartier  love  to  them, 
than  to  your  lleshly  prosperity,  and  the  things  below  ;  I  ear- 
nestly beseech  you,  not  only  for  my  sake,  but  for  the  I^ord's 


168  A  CALL  TO  THE  UNCONVERTED. 

sake,  and  for  your  soul's  sake,  that  you  go  not  on  one  day 
longer  in  your  former  condition,  but  look  about  you  and 
cry  to  God  for  converting  gi'ace,  that  you  may  be  made 
new  creatures,  and  may  escape  the  plagues  that  are  a  little 
before  you.  And  if  ever  you  will  do  any  thing  for  me, 
grant  me  this  request,  to  tiu-n  fi-om  your  e\\l  ways  and  live : 
deny  me  any  thing  that  ever  I  shall  ask  you  for  myself,  if 
you  will  but  grant  me  this.  And  if  you  deny  me  this,  I 
care  not  for  any  thing  else  that  you  would  grant  me.  Xay, 
as  ever  you  Avill  do  any  thing  at  the  request  of  the  Lord 
that  made  you  and  redeemed  you,  deny  him  not  this  ;  for 
if  you  deny  him  this,  he  cares  for  nothing  that  you  shall 
grant  him.  As  ever  you  would  have  him  hear  your  prayers, 
and  gi'ant  your  requests,  and  do  for  you  at  the  hour  of 
death  and  day  of  judgment,  or  in  any  of  your  extremities, 
deny  not  his  request  now  in  the  day  of  your  prosperity.  O 
su's,  believe  it,  death  and  judgment,  and  heaven  and  hell, 
are  other  matters  when  you  come  near  them,  than  they 
seem  to  carnal  eyes  afar  off.  Then  you  will  hear  such  a 
message  as  I  bring  you,  with  more  awakened,  regardful 
hearts. 

Well,  though  I  cannot  hope  so  well  of  all,  I  will  hope 
that  some  of  you  are  by  this  time  purposing  to  turn  and  Hve  ; 
and  that  you  are  ready  to  ask  me,  as  the  Jews  did  Peter,  Acts 
ii.  37,  when  they  were  pricked  to  their  hearts,  and  said,  "Men 
and  brethren,  what  shall  Ave  do  ? "  How  might  we  come 
to  be  truly  converted?  We  are  willing,  if  we  did  but 
know  our  duty.  God  forbid  that  we  should  choose  destruc- 
tion by  refusing  conversion,  as  hitherto  we  have  done. 

If  these  be  the  thoughts  and  purposes  of  yom*  hearts,  I 
say  of  you,  as  God  did  of  a  promising  people,  Deut.  v.  28, 
29,  They  have  well  said,  all  that  they  have  spoken  :  oh 
that  there  were  such  an  heart  in  them,  that  they  would  fear 
me,  and  keep  all  my  commandments  always  ! "  Your  pur- 
poses are  good ;  oh  that  there  were  but  a  heart  in  you  to 
perform  these  purposes  !  And  in  hope  thereof,  I  shall 
gladly  give  you  direction  what  to  do,  and  that  but  briefly, 
that  you  may  the  easier  remember  it  for  your  practice. 


A  CALL  TO  THE  UNCONVERTED. 


169 


Direct.  1 .  If  you  would  be  converted  and  saved,  labour 
to  understand  the  necessity  and  true  nature  of  conversion  ; 
for  what,  and  from  what,  and  to  what,  and  by  what  it  is 
that  3-ou  must  turn. 

Consider  what  a  lamentable  condition  you  are  in  till  the 
hour  of  your  conversion,  that  you  may  see  it  is  not  a  state 
to  be  rested  in.  You  are  under  the  guilt  of  all  the  sins 
that  ever  you  committed,  and  under  the  wrath  of  God,  and 
the  curse  of  his  law ;  you  are  bond-slaves  to  the  devil,  and 
daily  emplo}'ed  in  his  work  against  the  Lord,  yourselves,  and 
others.  You  are  spiritually  dead  and  deformed,  as  being 
void  of  the  holy  life,  and  nature  and  image  of  the  Lord.  You 
arc  unfit  for  any  holy  v;ork,  and  do  nothing  that  is  truly  plea- 
sing unto  God.  You  are  without  any  promise  or  assurance  of 
his  protection;  and  live  in  continual  danger  of  his  justice, 
not  knoAving  what  hour  you  may  be  snatched  away  to  hell, 
and  most  certain  to  be  damned  if  you  die  in  that  condition. 
And  nothing  short  of  conversion  can  prevent  it.  AVliatever 
civilities,  or  amendments,  or  virtues,  are  short  of  true  con- 
version, will  never  procure  the  saving  of  your  souls.  Keep 
the  true  sense  of  this  natural  misery,  and  so  of  the  necessity 
of  conversion,  on  your  hearts. 

And  then  you  nmst  understand  what  it  is  to  be  con- 
verted ;  it  is  to  have  a  new  heart  or  disposition,  and  a  new 
conversation. 

Quest.  1 .  For  what  must  we  turn  ? 

Answ.  For  these  ends  following,  which  you  may  attain. 
1.  You  shall  immediately  be  made  living  members  of 
Christ,  and  have  interest  in  him,  and  be  renewed  after  the 
image  of  God,  and  be  adorned  with  all  his  graces,  and 
quickened  with  a  new  and  heavenly  life,  and  saved  from  the 
tyranny  of  Satan  and  the  dominion  of  sin,  and  be  justified 
from  the  curse  of  the  law,  and  have  the  pardon  of  all  the 
sins  of  your  whole  lives,  and  be  accepted  of  God,  and  made 
his  sons,  and  have  liberty  with  boldness  to  call  him  Father, 
and  go  to  hirn  by  prayer  in  all  your  needs,  ^vith  a  promise 
of  acceptance ;  you  shall  have  the  Holy  Ghost  to  dwell  in 
you,  to  sanctify  and  guide  you.    You  shall  have  part  in  the 


170 


A  CALL  TO  THE  UNCONVERTED. 


brotherhood,  communion,  and  prayers  of  the  saints.  You 
shall  be  fitted  for  God's  ser\nce,  and  be  fi-eed  fi-om  the  do- 
minion of  sin,  and  be  useful  and  a  blessing  to  the  place 
where  you  live,  and  shall  have  the  promise  of  this  life  and 
that  which  is  to  come.  You  shall  want  nothmg  that  is  truly 
good  for  you,  and  your  necessary  afflictions  you  will  be 
enabled  to  bear.  Y"ou  may  have  some  taste  of  the  com- 
munion of  God  in  the  Spirit ;  especially  in  all  holy  ordi- 
nances, where  God  prepareth  a  feast  for  your  souls.  You 
shall  be  heirs  of  heaven  while  you  live  on  earth,  and  may 
foresee,  by  faith,  the  everlasting  glory,  and  so  may  live  and 
die  in  peace  ;  and  you  shall  never  be  so  low,  but  your 
peace  and  happiness  will  be  incomparably  greater  than  your 
misery. 

How  precious  is  ever}'  one  of  these  blessings,  which  I 
do  but  briefly  name,  and  which  in  this  life  you  may  re- 
ceive. 

And  then,  2.  At  death  your  souls  shall  go  to  Christ, 
and  at  the  day  of  judgment  both  soid  and  body  shall  be 
justified  and  glorified,  and  enter  into  your  ^Master's  joy ; 
where  your  happiness  will  consist  in  these  particulars. 

(1.)  You  shall  be  perfected  yourselves  :  your  mortal 
bodies  shall  be  made  immortal,  and  the  corruptible  shall  put 
on  incorruption  ;  you  shall  no  more  be  hungry,  thirsty, 
weary,  or  sick ;  nor  shall  you  need  to  fear  either  shame, 
sorrow,  death,  or  hell.  Y''our  souls  shall  be  perfectly  fi*eed 
from  sin,  and  perfectly  fitted  for  the  knowledge,  love,  and 
praises  of  the  Lord. 

(2.)  Y^'our  emplo}-ment  shall  be  to  behold  your  glorified 
Redeemer,  with  all  your  holy  fellow-citizens  of  heaven ; 
and  to  see  the  glory  of  the  most  blessed  God,  and  to  love 
him  perfectly,  and  be  loved  by  him,  and  to  praise  him  ever- 
lastingly. 

(3.)  Your  glory  will  contribute  to  the  glory  of  the  new 
Jerusalem,  the  city  of  the  hving  God,  which  is  more  than  to 
have  a  private  felicity  to  yourselves. 

(4.)  Your  glory  wUl  contribute  to  the  glorifying  of  your 
Redeemer,  who  will  everlastingly  be  magnified  and  pleased 


A  CALL  TO  THE  UNCONVERTED.  171 

in  you,  that  are  the  travail  of  his  soul.  And  this  is  more 
than  the  glorifpng  of  yom-selves. 

(5.)  And  the  Eternal  ^Majesty,  the  living  God,  -mil  be 
glorified  in  your  glor}',  both  as  he  is  magnified  by  your 
praises,  and  as  he  communicateth  of  his  glory  and  goodness 
to  you,  and  as  he  is  pleased  in  you  ;  and  in  the  accomplish- 
ment of  his  glorious  works,  in  the  glory  of  the  New  Jeru- 
salem, and  of  his  Son. 

All  this  the  poorest  beggar  of  you  that  is  converted,  shall 
certainly  and  endlessly  enjoy. 

2.  You  see  for  what  you  must  tm-n  ;  next  you  must  un- 
derstand fi'om  what  you  must  turn.  And  that  is,  in  a  word, 
from  your  carnal  self,  Avhich  is  the  end  of  all  the  uncon- 
verted. From  the  flesh,  that  would  be  pleased  before  God, 
and  would  still  be  enticing  }  ou  thereto.  From  the  world, 
that  is  the  bait ;  and  from  the  devil,  that  is  the  angler  for 
souls,  and  the  deceiver.  And  so  fi:om  all  known  and  vnlful 
sins. 

3.  Next  you  must  know  to  what  you  must  turn.  And 
that  is,  to  God  as  your  end  ;  to  Christ,  as  the  way  to  the 
Father ;  to  holiness,  as  the  way  appointed  you  by  Christ ; 
and  so,  to  the  use  of  all  the  helps  and  means  of  gi-ace  of- 
fered you  by  the  Lord. 

4.  Lastly,  you  must  knoAv  by  what  you  must  turn.  And 
that  is,  by  Christ,  as  the  only  Redeemer  and  Intercessor  ; 
and  by  the  Holy  Ghost,  as  the  Sanctifier  ;  and  by  the  word, 
as  his  instrument  or  means  ;  and  by  faith  and  repentance 
as  the  means  and  duties  on  your  part  to  be  performed.  All 
this  is  of  necessity. 

Direct.  2.  If  you  would  be  converted  and  saved,  be  much 
in  secret,  serious  consideration.  Inconsiderateness  undoes 
the  world.  Withdraw  yourselves  off  into  retired  secrecy, 
and  there  bethink  you  of  the  end  why  you  were  made,  of 
the  life  you  have  hved,  the  time  you  have  lost,  the  sins  you 
have  committed ;  of  the  love,  and  sufferings,  and  fulness  of 
Christ ;  of  the  danger  you  are  in  ;  of  the  nearness  of  death 
and  judgment ;  and  of  the  certainty  and  excellency  of  the 
joys  of  heaven  ;  and  of  the  certainty  and  terror  of  the  tor- 


172 


A  CALL  TO  THE  UXCOX^-ERTED. 


ments  of  hell,  and  the  etemity  of  both ;  and  of  the  necessity 
of  conversion  and  a  holy  life  :  steep  your  hearts  in  such  con- 
siderations as  these. 

Direct.  3.  If  you  will  be  converted  and  saved,  attend 
upon  the  word  of  God,  which  is  the  ordinary  means.  Read 
the  Scripture,  or  hear  it  read,  and  other  holy  writings  that 
do  apply  it ;  constantly  attend  upon  the  pubhc  preaching  of 
the  word.  As  God  will  lighten  the  world  by  the  sun,  and 
not  by  himself  alone,  without  it ;  so  vdll  he  convert  and 
save  men  by  his  ministers,  who  are  the  hghts  of  the  world, 
Acts  xxvi.  17,  18  ;  Matt.  v.  14.  AMien  he  hath  mu-acu- 
lously  humbled  Paul,  he  sendeth  him  to  Ananias,  Acts  ix. 
10.  And  when  he  hath  sent  an  angel  to  Cornelius,  it  is 
but  to  bid  liun  send  for  Peter,  who  must  tell  him  what  he 
is  to  believe  and  do. 

Direct.  4,  Betake  yourselves  to  God,  in  a  course  of  earnest, 
constant  prayer.  Confess  and  lament  your  former  lives, 
and  beg  hLs  grace  to  illuminate  and  convert  you.  Beseech 
him  to  pardon  what  is  past,  and  give  you  his  Spirit,  and 
change  your  hearts  and  lives,  and  lead  you  in  his  ways,  and 
save  you  fi'om  temptation.  And  ply  this  work  daily,  and 
be  not  weary  of  it. 

Direct.  5.  Presently  give  over  your  known  and  wilful 
sins,  make  a  stand,  and  go  that  way  no  further.  Be  di'unk 
no  more,  but  avoid  the  places  and  occasion  of  it.  Cast 
away  yom'  lusts  and  sinfid  pleasures  with  detestation.  Curse, 
and  swear,  and  rail  no  more  ;  and  if  you  have  wronged  any, 
restore  as  Zaccheus  did.  If  you  will  commit  again  your 
old  sms,  what  blessing  can  you  expect  on  the  means  of  con- 
version ? 

Direct.  6.  Presently,  if  possible,  change  yom*  company, 
if  it  hath  hitherto  been  bad  ;  not  by  forsaking  yoiu-  neces- 
sary' relations,  but  your  unnecessary-,  suiful  companions  ; 
and  join  yourselves  with  those  that  fear  the  Lord,  and  in- 
quire of  them  the  way  to  heaven,  Acts  ix.  19,  26  ;  Psal. 
XV.  4. 

Direct.  7.  Deliver  up  yourselves  to  the  Lord  Jesus,  as 
the  Physician  of  your  so-ils,  that  he  may  pardon  you  by  his 


A  CALL  TO  THE  UNCONVERTED.  173 

blood,  and  sanctify  you  by  his  Spiint,  by  his  word  and  mi- 
nisters, the  instruments  of  his  Spirit.  "  He  is  the  wa}',  the 
truth,  and  the  life  :  there  is  no  coming  to  the  Father  but  by 
him,"  John  xiv.  6  ;  "  nor  is  there  any  other  name  under 
heaven  by  which  you  can  be  saved,"  Acts  iv.  12.  Study 
therefore  his  person,  and  nature,  and  what  he  hath  done  and 
suffered  for  you,  and  what  he  is  to  you,  and  what  lie  -svill 
be,  and  how  he  is  fitted  to  the  full  supply  of  all  your  neces- 
sities. 

Direct.  8.  If  you  mean  indeed  to  turn  and  live,  do  it 
speedily  without  delay.  If  you  be  not  willing  to  turn  to-day, 
you  will  not  be  willing  to  do  it  at  all.  Remember  you  are 
all  this  while  in  your  blood  ;  under  the  guilt  of  many  thou- 
sand sins,  and  under  God's  wrath,  and  you  stand  at  the 
very  brink  of  hell ;  there  is  but  a  step  between  you  and 
death.  And  this  is  not  a  case  for  a  man  that  is  well  in  his 
wits  to  be  quiet  in.  Up  therefore  presently,  and  fly  as  for 
your  lives ;  as  you  would  be  gone  out  of  your  house  if  it 
were  all  on  fire  over  your  heads.  Oh  if  you  did  but  know 
what  continual  danger  you  live  in,  and  what  daily  unspeak- 
able loss  you  sustain,  and  what  a  safer  and  sweeter  hfe  you 
might  live,  you  Avould  not  stand  trifling,  but  presently  turn. 
Multitudes  miscany  that  wilfully  delay  when  they  are  con- 
vinced that  it  must  be  done.  Your  lives  are  short  and  un- 
certain ;  and  what  a  case  are  you  in,  if  you  die  before  you 
thoroughly  turn  !  You  have  staid  too  long  already  ;  and 
wronged  God  too  long  ;  sin  getteth  strength  and  rooting ; 
while  you  delay,  }  Our  conversion  will  grow  more  hard  and 
doubtful.  You  have  much  to  do,  and  therefore  put  not  all 
off  to  the  last,  lest  God  forsake  you,  and  give  you  up  to 
yourselves,  and  then  you  are  undone  for  ever. 

Direct.  9.  If  you  will  tm'n  and  live,  do  it  unreservedly, 
absolutely,  and  universally.  Think  not  to  capitulate  with 
Christ,  and  divide  your  heart  between  him  and  the  world, 
and  to  part  -with  some  sins  and  keep  the  rest ;  and  to  let  go 
that  which  yom-  flesh  can  spare.  This  is  but  self-deluding  ; 
you  must  in  heart  and  resolution  forsake  all  that  you  have, 
or  else  you  cannot  be  his  disciples,  Luke  xiv,  26,  33.  If 


174  A  CALL  TO  THE  L^NCONTERTED. 

you  will  not  take  God  and  heayen  for  your  portion,  and  lay 
all  below  at  the  feet  of  Christ,  but  you  must  needs  also 
have  your  good  things  here,  and  have  an  earthly  portion, 
and  God  and  glory  is  not  enough  for  you  ;  it  is  m  vain  to 
dream  of  salvation  on  these  terms  ;  for  it  Avill  not  be.  If 
you  seem  never  so  religious,  if  yet  it  be  but  a  carnal  righte- 
ousness, and  the  flesh's  prosperity,  or  pleasure,  or  safet)"", 
be  still  excepted  in  yom*  devotedness  to  God ;  this  is  as 
certain  a  way  to  death  as  open  profaneness,  though  it  be 
more  plausible. 

Direct.  10.  If  you  will  turn  and  liv^,  do  it  resolvedly, 
and  not  stand  still  deHberating,  as  if  it  were  a  doubtful  case. 
Stand  not  wavering,  as  if  you  were  yet  uncertain  whether 
God  or  the  flesh  be  the  better  master ;  whether  heaven  or 
hell  be  the  better  end ;  or  whether  sin  or  holiness  be  the 
better  way  :  but  away  with  your  former  lusts,  and  presently, 
habitually,  and  fixedly  resolve  :  be  not  one  day  of  one  mind, 
and  the  next  of  another ;  but  be  at  a  point  with  all  the 
world,  and  resolvedly  give  up  yourselves,  and  all  you  have, 
to  God.  Xow,  while  you  are  reading  or  hearing  this,  re- 
solve. Before  you  sleep  another  night,  resolve.  Before 
you  stir  fi*om  the  place,  resolve.  Before  Satan  hath  time 
to  take  you  off,  resolve.  You  will  never  tm-n  indeed  tiU 
you  do  resolve  ;  and  that  with  a  firm,  imchangeable  resolu- 
tion.   So  much  for  the  dii-ections. 

And  now  I  have  done  my  part  in  this  work,  that  you 
may  turn  at  the  call  of  God  and  live.  ^"^Tiat  wiU  become  of 
it,  I  cannot  tell.  I  have  cast  the  seed  at  God's  command  ; 
but  it  is  not  in  my  power  to  give  the  increase.  I  caff  go 
no  fm-ther  with  my  message,  I  cannot  biing  it  to  your 
hearts,  nor  make  it  work :  I  cannot  do  your  parts  for  you 
to  entertain  it,  and  consider  of  it ;  nor  can  I  do  God's  part, 
by  opening  your  heart,  to  cause  you  to  entertain  it ;  nor  can 
I  shew  you  heaven  or  hell  to  your  eyesight,  nor  give  you 
new  and  tender  hearts.  If  I  knew  what  more  to  do  for 
your  conversion,  I  hope  I  should  do  it. 

But,  O  thou  that  art  the  gi*aoious  Father  of  spirits,  that 
bast  sworn  thou  delightcst  not  in  the  death  of  the  wicked. 


A  CALL  TO  THE  UNCONVERTED.  175 

but  rather  that  they  turn  and  live ;  deny  not  thy  blessing 
to  these  persuasions  and  directions,  and  sutfer  not  tfaire  en«- 
mies  to  triumph  in  thy  sight ;  and  the  great  deceiver  of 
souls  to  prevail  over  thy  Son,  thy  Spirit,  and  thy  word.  O 
pity  poor  unconverted  sinners,  that  have  no  hearts  to  pity  or 
help  themselves  :  command  the  blind  to  see,  and  the  deaf  to 
hear,  and  the  dead  to  live,  and  let  not  sin  and  death  be  able 
to  resist  thee.  Awaken  the  secure  ;  resolve  the  unresolved  ; 
confirm  the  wavering :  and  let  the  eyes  of  sinners,  that  read 
these  lines,  be  next  employed  in  weeping  over  their  sins  ; 
and  bring  them  to  themselves,  and  to  thy  Son,  before  their 
sins  have  brought  them  to  perdition.  If  thou  say  but  the 
word,  these  poor  endeavours  shall  prosper,  to  the  winning  of 
many  a  soul  to  their  everlasting  joy,  and  thine  everlasting 
glory.  Amen. 


FORMS  OF  PRAYER, 


Five  Prayers :  one  for  Families :  one  for  a  Pcniterd  Sinner  • 
one  for  the  Lord's  Day :  one  for  Children  and  Servants: 
one  in  the  method  of  the  Lord's  Prayer,  being  an  Exposition 
of  it:  for  the  use  of  those  only  who  need  such  helps. 

Two  reasons  moved  me  to  annex  these  prayers  :  1.  I  ob- 
serve that  abundance  of  people,  who  have  some  good  desires, 
do  forbear,  through  disabihty,  to  worship  God  in  their  famihes, 
who  I  hope  woidd  do  it,  if  they  had  some  helps.  And 
though  there  be  many  such  extant,  yet  few  of  these  poor 
families  have  the  books,  and  I  can  give  them  my  own  at  a 
little  cheaper  rate  than  I  can  buy  others  to  give  them. 

2.  Some  that  seem  to  have  been  brought  to  true  repen- 
tance and  newness  of  life,  by  God's  blessing,  on  the  reading 
of  my  books,  have  earnestly  entreated  me  to  write  them  a 
form  of  prayer  for  their  families,  because  long  disuse  hath 
left  them  unable  to  pray  before  others. 

For  the  service  of  God,  and  the  good  of  men,  I  am  con- 
tented to  beai'  the  censures  of  those  who  account  all  forms 
of  book-prayers  to  be  sin  ;  for  in  an  age  when  pride  (the 
fiither)  and  ignorance  (the  mother)  hath  bred  superstition 
(the  daughter),  and  taught  men  to  think  that  God  as  fondly 
valueth  their  several  modes  of  speaking  to  him  as  they  do 
themselves,  and  thinketh  as  contemptuously  of  the  contrary 
as  they,  the  question  whether  form  or  no  form,  book  or  no 
book,  hath  been  resolved  unto  such  tragical  and  dii'eful 
effects,  that  I  were  too  tender,  if  a  censure  should  dis- 
courage rae. 


A  CALL  TO  THE  UNCONVERTED.  177 

A  Prayer  for  Families^  Morning  and  Evening. 

Almighty,  all-seeing,  and  most  gracious  God,  the  world 
and  all  therein  is  made,  maintained,  and  ordered  by  thee  : 
thou  art  everywhere  present,  being  more  than  the  soul  of 
all  the  world.  Though  thou  art  revealed  in  thy  glory  to 
those  only  that  are  in  heaven,  thy  grace  is  still  at  work  on 
earth  to  prepare  men  for  that  glory  :  thou  madest  us  not  as 
the  beasts  that  perish,  but  with  reasonable,  immortal  souls, 
to  know,  and  seek,  and  serve  thee  here,  and  then  to  live 
with  all  the  blessed  in  the  everlasting  sight  of  thy  heavenly 
glory,  and  the  pleasures  of  thy  perfect  love  and  praise.  But 
we  are  ashamed  to  think  how  foolishly  and  sinfully  we  have 
forgotten  and  neglected  our  God  and  our  souls,  and  our 
hopes  of  a  blessed  immortality,  and  have  overmuch  minded 
the  things  of  this  visible,  transitory  world,  and  the  pros- 
perity and  pleasure  of  this  corruptible  flesh,  which  we  know 
must  turn  to  rottenness  and  dust.  Thou  gavest  us  a  law 
which  was  just  and  good,  to  guide  us  in  the  only  way  to 
life  ;  and  when  by  sin  we  had  undone  ourselves,  thou  gavest 
us  a  Sa\dour,  even  thy  Eternal  Word  made  man,  who  by 
his  holy  life  and  bitter  sufferings  reconciled  us  to  thee,  and 
both  purchased  salvation  for  us,  and  revealed  it  to  us,  better 
than  an  angel  from  heaven  could  have  done,  if  thou  hadst 
sent  him  to  us  sinners  on  such  a  message  :  but  alas,  how 
light  have  we  set  by  our  Redeemer,  and  by  all  that  love 
which  thou  hast  manifested  by  him  !  and  how  little  have  we 
studied  and  understood,  and  less  obeyed,  that  covenant  of 
grace  which  thou  hast  made  by  him  to  lost  mankind ! 

But,  O  God,  be  merciful  to  us  vile  and  miserable  sinners  ; 
forgive  the  sins  of  our  natural  pravity  and  the  follies  of  our 
youth,  and  all  the  ignorance,  negligence,  omissions  and 
commissions  of  our  Hves :  and  give  us  true  repentance  for 
them,  or  else  we  know  that  thou  wilt  not  forgive  them. 
Our  life  is  but  as  a  shadow  that  passeth  away,  and  it  is  but 
as  a  moment  till  we  must  leave  this  world,  and  appear  be- 
fore thee  to  give  up  our  account,  and  to  speed  for  ever  as 

M 


178  A  CALL  TO  THE  L'^N'COX^'ERTED. 

here  we  have  prepared.  Should  we  die  before  thou  haot 
turned  our  hearts  fi'om  this  sinful  flesh  and  world  to  thee  by 
true  faith  and  repentance,  we  shall  be  lost  for  evermore. 
Oh  woe  to  us  that  ever  we  were  born,  if  thou  forgive  not 
our  sins,  and  make  us  not  holy,  before  this  short,  uncertain 
life  be  at  an  end !  had  we  all  the  riches  and  pleasures  of 
this  world,  they  would  shortly  leave  us  in  the  greater  sor- 
rows. We  know  that  all  our  life  is  but  the  time  which  thy 
mercy  allotteth  us  to  prepare  for  death ;  therefore  we  should 
not  put  off  our  repentance  and  preparation  to  a  sick  bed : 
but  now,  Lord,  as  if  it  were  our  last  and  djing  words,  we 
earnestly  beg  thy  pardoning  and  sanctifWng  grace,  through 
the  merits  and  intercession  of  oiu*  Redeemer.  O  thou  that 
hast  pitied  and  saved  so  many  miUions  of  miserable  sinners, 
pity  and  save  us  also,  that  we  may  glorify-  thy  grace  for  ever : 
surely  thou  dehghtest  not  in  the  death  of  sinners,  but  rather 
that  they  return  and  live :  hadst  thou  been  unwilling  to  shew 
mercy,  thou  wouldst  not  have  ransomed  us  by  so  precious  a 
price,  and  still  entreat  us  to  be  reconciled  unto  thee :  we 
have  no  cause  to  distrust  thy  truth  or  goodness,  but  we  are 
afraid  lest  unbelief,  and  pride,  and  h}-pocrisy,  and  a  worldly, 
fleshly  mind,  should  be  our  ruin.  O  ?ave  us  from  Satan, 
and  this  tempting  world,  but  especially  from  ourselves :  teach 
us  to  deny  all  ungodliness  and  fleshly  lusts,  and  to  live 
soberly,  righteously,  and  godly  in  this  world.  Let  it  be  our 
chiefest  daily  work  to  please  thee,  and  to  lay  up  a  treasure 
in  heaven,  and  to  make  sure  of  a  blessed  life  with  Christ, 
and  quietly  to  trust  thee  with  soul  and  body.  Make  us 
faithful  in  our  callings,  and  our  duties  to  one  another,  and 
to  all  men,  to  our  superiors,  equals,  and  inferiors  :  bless  the 
queen,  and  all  in  authority,  that  we  may  live  a  quiet  and 
peaceable  Hfe  in  all  godliness  and  honesty :  give  wise,  holy, 
and  peaceable  pastors  to  all  the  churches  of  Christ,  and  holy 
and  peaceable  minds  to  the  people :  convert  the  heathen  and 
mfidel  nations  of  the  world;  and  cause  us,  and  all  thy  people, 
to  seek  first  the  hallowing  of  thy  name,  the  coming  of  thy 
kingdom,  the  doing  of  thy  will  on  earth  as  it  is  done  in 
heaven  :  give  us  our  daily  bread,  even  all  things  necessary 


A  CALL  TO  THE  UlSrCONVERTED. 


179 


to  life  and  godliness,  and  let  us  be  therewith  content.  For- 
give us  our  daily  sins,  and  let  thy  love  and  mercy  constrain 
us  to  love  thee  above  all :  and  for  thy  sake  to  love  our 
neighbours  as  ourselves  ;  ahd  in  all  our  dealings  to  do  justly 
and  mercifully,  as  we  would  have  others  do  by  us.  Keep 
us  from  hurtful  temptations,  from  sin,  and  from  thy  judg- 
ments, and  from  the  mahce  of  our  spiritual  and  corporal 
enemies ;  and  let  all  our  thoughts,  affections,  passions, 
words,  and  actions,  be  governed  by  thy  word  and  Spirit  to 
thy  glory ;  make  all  our  religion  and  obedience  pleasant  to 
us ;  and  let  our  souls  be  so  delighted  in  the  praises  of  thy 
kingdom,  thy  power,  and  thy  glory,  that  it  may  secure  and 
sweeten  our  labour  by  day,  and  our  rest  by  night,  and  keep 
us  in  a  longing  and  joyful  hope  of  the  heavenly  glory :  and 
let  the  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God 
our  Father,  and  the  communion  of  the  Holy  Spirit,  be  with 
us  now  and  for  ever.  Amen. 


A  Confession  and  Prayer  for  a  Penitent  Sinner. 

O  most  great,  most  wise,  and  gracious  God,  though  thou 
hatest  all  the  workers  of  iniquity,  and  canst  not  be  recon- 
ciled unto  sin  ;  yet  through  the  mediation  of  thy  blessed 
Son,  -with  pity  behold  this  miserable  sinner  who  casteth 
himself  down  at  the  footstool  of  thy  grace.  Had  I  lived  to 
those  high  and  holy  ends,  for  which  I  was  created  and  re- 
deemed, I  might  now  have  come  to  thee  in  the  boldness  and 
confidence  of  a  child,  in  assurance  of  thy  love  and  favour ; 
but  I  have  played  the  fool  and  the  rebel  against  thee  !  I 
have  wilfully  forgotten  the  God  that  made  me,  and  the 
Saviour  that  redeemed  me,  and  the  endless  glory  which 
thou  didst  set  before  me  :  I  forgot  the  business  which  I 
was  sent  for  into  the  world  ;  and  have  lived  as  if  I  had  been 
made  for  nothing,  but  to  pass  a  few  days  in  fleshly  j^lcasure, 
and  pamper  a  carcass  for  the  worms  :  I  wilfully  forgot  w  hat 
it  is  to  .be  a  man,  who  had  reason  giveii  liiin  to  rule  his 
flesh,  iiv.d  io  know  his  God,  and  to  foresee  his  death,  and 


180  A  CALL  TO  THE  UNCON^^ERTED. 

the  state  of  immortality :  and  I  made  my  reason  a  servant 
to  my  senses,  and  lived  too  like  the  beasts  that  perish.  Oh 
the  precious  time  which  I  have  lost,  which  all  the  world 
cannot  call  back !  Oh  the  calls  of  grace,  which  I  have  ne- 
glected !  Oh  the  calling  of  God,  which  I  have  resisted  !  the 
wonderful  love  which  I  unthankfully  rejected !  and  the 
manifold  mercies  which  I  have  abused,  and  turned  into 
wantonness  and  sin !  How  deep  is  the  guilt  which  I  have 
contracted !  and  how  great  are  the  comforts  which  I  have 
lost !  I  might  have  lived  all  this  while  in  the  love  of  thee 
my  gracious  God  ;  and  in  the  deUght  of  thy  holy  word  and 
ways ;  in  the  daily  sweet  foresight  of  heaven,  and  in  the  joy  of 
the  Holy  Ghost :  if  I  would  have  been  ruled  by  thy  righteous 
laws  :  but  I  have  hearkened  to  the  flesh,  and  to  this  M-icked 
and  deceitful  world,  and  have  preferred  a  short  and  sinful 
life  before  thy  love  and  endless  glory. 

Alas,  what  have  I  been  doing  since  I  came  into  the  world  ? 
Folly  and  sin  have  taken  up  my  time.  I  am  ashamed  to 
look  back  upon  the  years  that  I  have  spent ;  and  to  think 
of  the  temptations  that  I  have  j'ielded  to.  Alas,  what  trifles 
have  enticed  me  from  my  God !  How  little  have  I  had  for 
the  holy  pleasures  which  I  have  lost !  Like  Esau,  I  have 
profanely  sold  my  birthright  for  one  morsel,  to  please  my 
fancy,  my  appetite,  and  my  lust ;  I  have  set  hght  by  all  the 
joys  of  heaven  :  I  have  unkindly  despised  the  goodness  of 
my  Maker ;  I  have  slighted  the  love  and  gi-ace  of  my  Re- 
deemer ;  I  have  resisted  thy  Holy  Spu'it,  silenced  my  own 
conscience,  and  grieved  thy  ministers  and  my  own  faithful 
friends,  and  have  brought  myself  into  this  woefid  case, 
wherein  I  am  a  shame  and  burden  to  myself,  and  God  is 
my  terror,  who  should  be  only  my  hope  and  joy. 

Thou  knowest  my  secret  sins,  which  are  unknown  to  men  ; 
thou  knowest  all  their  aggravations.  My  sins,  O  Lord, 
have  found  me  out.  Fears  and  sorrows  overwhelm  me  !  If 
I  look  behind  me,  I  see  my  Avickedness  pursue  my  soul,  and, 
as  an  army,  ready  to  overtake  me.  and  devour  me.  If  I 
look  before  me,  I  see  the  just  and  dreadful  judgment,  and  I 
know  th:H  thou  wilt  not  acquit  the  guilty.     If  I  look  within 


A  CALL  TO  THE  UNCONVERTED.  181 

me,  I  see  a  dark  defiled  heart.  If  I  look  without  me,  I  see 
a  world  still  offering  fi-esh  temptations  to  deceive  me.  If  I 
look  above  me,  I  see  thine  offended  dreadful  Majesty ;  and 
if  I  look  beneath  me,  I  see  the  place  of  endless  torment,  and 
the  company  which  I  deserve  to  suffer  with.  I  am  afraid 
to  live,  and  more  afraid  to  die. 

But  yet  when  I  look  to  thy  abundant  mercy,  and  to  thy 
Son,  and  to  thy  covenant,  I  have  hope.  Thy  goodness  is 
equal  to  thy  greatness  ;  thou  art  love  itself,  and  thy  mercy 
is  over  all  thy  works.  So  wonderfully  hath  thy  Son  conde- 
scended unto  sinners,  and  done  and  suffered  so  much  for 
their  salvation,  that  if  yet  I  should  question  thy  Avillingness 
to  forgive,  I  should  but  add  to  all  my  sins,  by  dishonouring 
that  matchless  mercy  which  thou  dost  design  to  glorify. 
Yea  more,  I  find  upon  record  in  thy  word,  that  through 
Christ  thou  hast  made  a  covenant  of  grace,  and  act  of  ob- 
livion, in  which  thou  hast  already  conditionally  but  freely 
pardoned  all ;  granting  them  forgiveness  of  all  their  sins, 
without  any  exception,  whenever  by  unfeigned  faith  and  re- 
pentance they  turn  to  thee  by  Jesus  Christ.  And  thy  pre- 
sent mercy  doth  increase  my  hope,  in  that  thou  hast  not  cut 
me  off,  nor  utterly  left  me  to  the  hardness  of  my  heart,  but 
shewest  me  my  sin  and  danger,  before  I  am  past  remed}-. 

O,  therefore,  behold  this  prostrate  sinner,  which  with  the 
publican  smiteth  on  his  breast,  and  is  ashamed  to  look  up 
towards  heaven  :  "  O  God,  be  merciful  to  me  a  sinner." 
I  confess  not  only  my  original  sin,  but  the  foUies  and  furies 
of  my  youth,  my  manifold  sins  of  ignorance  and  knowledge, 
of  negligence  and  wilfulness,  of  omission  and  connnission  ; 
against  the  law  of  nature,  and  against  the  grace  and  gospel 
of  thy  Son  ;  forgive  and  save  me,  O  my  God,  for  thy  abun- 
dant mercy,  and  for  the  sacrifice  and  merit  of  thy  Son,  and 
for  the  promise  of  forgiveness  which  thou  hast  made  through 
him,  for  in  these  alone  is  all  my  trust.  Condemn  me  not 
who  condemn  myself.  O  thou  that  hast  opened  so  precious 
a  fountain  for  sin  and  for  uncleanness,  wash  me  thoroughly 
from  my  A\ackedness,  and  cleanse  me  from  my  sin.  Though 
thy  justice  might  send  me  presently  to  hell,  let  mercy 


182  A  CALL  TO  THE  UNCOX^TIRTED. 

triumph  in  my  salvation.  Thou  hast  no  pleasure  in  the 
death  of  sinners,  but  rather  that  they  repent  and  Hve  :  if  my 
repentance  be  not  such  as  thou  requirest,  O  soften  this 
hardened,  flinty  heart,  and  give  me  repentance  unto  life. 
Turn  me  to  thyself,  O  God  of  my  salvation,  and  cause  thy 
face  to  shine  upon  me.  Create  in  me  a  clean  heart,  and 
renew  a  right  spirit  Avithin  me."  Meet  not  this  poor,  re- 
turinng  prodigal,  in  thy  -wrath,  but  with  the  embracement  of 
thy  tender  mercies.  Cast  me  not  from  thy  presence,  and 
sentence  me  not  to  depart  from  thee  with  the  workers  of 
iniquity.  Thou  who  didst  patienth'  endure  me  when  I 
despised  thee,  refrise  me  not  now  I  seek  imto  thee,  and  here 
in  the  dust  implore  thy  mercy.  Thou  didst  convert  and 
pardon  a  wicked  Manasseh,  and  a  persecuting  Saul.  And 
there  are  multitudes  in  heaven,  who  were  once  thine  ene- 
mies. Glorify  also  thy  superabounding  grace,  in  the  for- 
giveness of  my  abounding  sins. 

I  ask  not  for  Uberty  to  sui  again,  but  for  deliverance  from 
the  sinning  nature.  O  give  me  the  renewing  Spirit  of  thy 
Son,  which  may  sanctify  all  the  powers  of  my  soul.  Let 
me  have  the  new  and  heavenly  birth  and  nature,  and  the 
Spu-it  of  adoption  to  reform  me  to  thine  image,  that  I  may 
be  holy  as  thou  art  holy.  Illuminate  me  with  the  saving 
knowledge  of  thyself,  and  thy  Son  Jesus  Chiist.  O  fill  me 
with  thy  love,  that  my  heart  may  be  wholly  set  upon  thee, 
and  the  remembrance  of  thee  be  my  chief  deUght :  let  the 
freest  and  sweetest  of  my  thoughts  run  after  thee :  and  the 
freest  and  sweetest  of  my  discom*se  be  of  thee,  and  of  thy 
glory,  and  of  thy  kingdom,  and  of  thy  word  and  wap  !  O 
let  my  treasure  be  laid  up  in  heaven,  and  there  let  me  daily 
and  dehghtfully  converse.  Make  it  the  great  and  daily 
business  of  my  devoted  soul,  to  please  thee,  and  to  honom- 
thee,  to  promote  thy  kingdom,  and  to  do  thy  will  I  Put  thy 
fear  into  my  heart,  that  I  may  never  depart  from  thee. 
This  world  hath  had  too  much  of  my  heart  already ;  let  it 
now  be  crucified  to  me,  and  I  to  it,  by  the  cross  of  Christ : 
let  me  not  love  it  nor  the  things  which  are  therem ;  but 
having  food  and  raiment,  cause  me  therewith  to  be  content. 


A  CALL  TO  THE  HNCOXVERTED.  183 

Destroy  in  me  all  fleshly  lusts,  that  I  may  not  live  after  the 
flesh,  but  the  Sfjirit.  Keep  me  fi'om  the  snares  of  wicked 
company,  and  from  the  counsel  and  ways  of  the  ungodly. 
Bless  me  Avith  tlio  helpful  communion  of  the  saints,  and  with 
all  the  means  that  thou  hast  appointed  to  fm-ther  our  sanc- 
tification  and  'salvation.  Oh  that  my  ways  were  so  directed, 
that  I  might  ket.'p  thy  statutes !  Let  me  never  return  agaia 
to  folly,  nor  fortret  the  covenant  of  my  God :  help  me  to 
quench  the  first  motion  of  sin,  and  to  abhor  all  sinfid  de- 
sires and  thoughts :  and  let  thy  Spirit  strengthen  me  against 
all  temptations  ;  that  I  may  conquer  and  endure  to  the  end. 
Prepare  me  for  sufferings,  and  for  death  and  judgment; 
that  when  I  must  leave  this 'sinful  world,  I  may  peld  up 
my  departing  soul  with  joy  into  the  faithful  hands  of  my 
dear  Redeemer ;  that  I  be  not  numbered  with  the  ungodly, 
which  die  in  their  unpardoned  sin,  and  pass  into  everlastmg 
miser}' ;  but  may  be  found  in  Christ,  haAang  the  righteous- 
ness which  is  of  God  by  faith  ;  and  may  attain  to  the  resur- 
rection of  the  just ;  that  so  the  remembrance  of  the  sin  and 
miseries  fi'om  which  thou  hast  delivered  me,  may  further  my 
perpetual  thanks  and  praise  to  thee  my  Creator,  my  Re- 
deemer, and  my  Sanctlfier. 

And  oh  that  thou  wouldst  call  and  convert  the  miserable 
nations  of  idolaters  and  infidels,  and  the  multitudes  of  un- 
godly h}-pocrites,  who  have  the  name  of  Christians,  and  not 
the  truth,  and  power,  and  life.  O  send  forth  labourers  in- 
to thy  harvest,  and  let  not  Satan  hinder  them.  Prosper 
thy  gospel,  and  the  kingdom  of  thy  Son,  that  sinners  may 
more  abundantly  be  converted  to  thee,  and  this  earth  may 
be  made  Hke  unto  heaven  ;  that  when  thou  hast  gathered  us 
all  into  unity  with  Christ,  we  may  all,  -with  perfect  love  and 
joy,  ascribe  to  thee  the  kingdom,  the  power,  and  the  glory, 
for  ever  and  ever.  Amen. 


184 


A  CALL  TO  THE  UNCONVERTED. 


A  Form  of  Praise  and  Prayer  for  the  Lord's  Day. 

Glorious  Jehovah,  while  angels  and  perfected  spirits  are 
praising  thee  in  the  presence  of  thy  glory,  thou  hast  allowed 
and  commanded  us  to  take  our  part  in  the  presence  of  thy 
grace  :  we  have  the  same  most  holy  God  to  praise  ;  and 
though  we  see  thee  not,  our  Head  and  Sa^^our  seeth  thee, 
and  our  faith  discerneth  thee  in  the  glass  of  thy  holy  works 
and  word.  Though  we  are  sinners,  and  unworthy,  and 
cannot  touch  those  holy  things,  \N'ithout  the  marks  of  our 
pollution  ;  yet  we  have  a  great  High  Priest  vAt\\  thee,  who 
was  separated  from  sinners,  holy,  harmless,  and  undefiled, 
who  appeareth  for  us,  in  the  merits  of  his  spotless  life  and 
sacrifice,  and  by  whose  hands  only  we  dare  presume  to  pre- 
sent a  sacrifice  to  the  most  holy  God.  And  thou  hast  or- 
dained this  day  of  holy  rest,  as  a  tj-pe  and  means  of  that 
heavenly  rest  with  the  triumphant  church  to  which  we  as- 
pire, and  for  which  we  hope.  Thou  didst  accept  Jheir  lower 
praise  on  earth,  before  they  celebrated  thy  praise  in  glory : 
accept  ours  also  by  the  same  Mediator. 

Glory  be  to  thee,  O  God,  in  the  highest :  on  earth  peace, 
good- will  towards  men.  Holy,  holy,  holy.  Lord  God  Al- 
mighty, who  wast,  and  art,  and  art  to  come  ;  eternal,  with- 
out beginning  or  end ;  immense,  without  all  bounds  or  mea- 
sure ;  the  infinite  Spirit,  Father,  Word,  and  Holy  Ghost ; 
the  infinite  Life,  L^nderstanding,  and  A^'ill,  infinitely  power- 
ful, wise,  and  good  ;  of  thee,  and  through  thee,  and  to  thee 
are  all  things  ;  to  thee  be  glory  for  evermore.  All  thy 
works  declare  thy  glory ;  for  thy  glorious  perfections  apjK'ar 
on  all,  and  for  thy  glory,  and  the  pleasure  of  thy  holy  will, 
didst  tliou  create  them.  The  heavens,  and  all  the  hosts 
thereof ;  the  sun,  and  all  the  glorious  stars  ;  the  fire,  with 
its  motion,  light,  and  heat  ;  the  earth,  and  all  that  dwell 
thereon,  with  all  its  sweet  and  beauteous  ornaments  ;  the 
air,  and  all  the  meteors ;  the  great  deeps,  and  all  that  swim 
therein  ;  all  are  the  preachers  of  thy  praise,  and  shew  forth 
the  great  Creator's  glory.     How  great  is  that  power  which 


A  CALL  TO  THE  UNCONVERTED.  185 

made  so  great  a  world  of  nothing ;  which  with  wonderful 
swiftness  moved  those  great  and  glorious  luminaries,  which 
in  a  moment  send  forth  the  influences  of  their  motion,  light, 
and  heat,  through  all  the  air,  to  sea  and  earth  !  Thy  power- 
ful life  giveth  life  to  all ;  and  preserveth  this  frame  of  nature 
which  thou  hast  made.  How  glorious  is  that  wisdom  which 
ordereth  all  things,  and  assigneth  to  all  their  place  and 
office,  aad  by  its  perfect  law  maintaineth  the  beauty  and 
harmony  of  all!  how  glorious  is  that  goodness  and  love, 
which  made  all  good  and  very  good ! 

We  praise  and  glorify  thee,  our  Lord  and  Owner  ;  for  we 
and  all  things  are  thine  own.  AVe  praise  and  glorify  thee, 
our  King  and  Ruler;  for  we  are  thy  subjects,  and  our  per- 
fect obedience  is  thy  due :  just  are  all  thy  laws  and  judgments ; 
true  and  sure  is  all  thy  word.  We  praise  and  glorify  thee,  our 
great  Benefactor ;  in  thee  we  Hve,  and  move,  and  are ;  all 
that  we  are,  or  have,  or  can  do,  is  wholly  from  thee,  the 
Cause  of  all ;  and  all  is  for  thee,  for  thou  art  our  End. 
Delightfully  to  love  thee,  is  our  greatest  duty,  and  our  only 
felicity ;  for  thou  art  love  itself,  and  infinitely  amiable. 

Wlien  man  by  sin  did  turn  away  his  heart  from  thee,  be- 
lieved the  tempter  against  thy  truth,  obeyed  his  senses  against 
thy  authority  and  wisdom,  and  forsaking  thy  fatherly  love 
and  goodness,  became  an  idol  to  himself,  thou  didst  not  use 
him  according  to  his  desert:  when  we  forsook  thee,  thou 
didst  not  utterly  forsake  us  ;  when  we  had  lost  ourselves, 
and  by  sin  became  thine  enemies,  condemned  by  thy  law, 
thy  mercy  pitied  us,  and  gave  us  the  promise  of  a  Redeemer, 
who  in  the  fulness  of  time  did  assume  our  nature,  fulfilled 
thy  law,  and  suffered  for  our  sins,  and  conquering  death,  did 
rise  again,  ascended  to  heaven,  and  is  our  glorified  Head  and 
Intercessor.  Him  hast  thou  exalted  to  be  a  Prince  and  Sa- 
viour, to  give  us  repentance  and  remission  of  sins.  In  him 
thou  hast  given  pardon  and  justification,  reconcihation  and 
adoption,  by  a  covenant  of  grace,  to  every  penitent  believer. 
Of  enemies,  and  the  heirs  of  death,  thou  hast  made  us  sons 
and  heirs  of  life. 

We  are  the  brands  whom  thou  hast  plucked  out  of  the 


186 


A  CALL  TO  THE  I':S^COX^'ERTED. 


fire ;  we  are  the  captives  of  Satan  whom  thou  hast  redeemed ; 
we  are  the  condemned  sinners  whom  thou  hast  pardoned : 
we  praise  thee,  we  glorify  thee,  our  merciful  God,  and  gra- 
cious Redeemer.  Our  souls  have  now  reflige  from  thv  re- 
venging wrath.  Thv  promise  is  sm-e  :  Satan,  and  the  world, 
and  death  are  overcome  ;  our  Lord  is  risen ;  he  is  risen, 
and  we  shall  rise  through  him.  O  death,  where  is  thy  sting ! 
O  grave,  where  is  thy  victory !  Our  Saviour  is  ascended  to 
his  Father  and  our  Father,  to  his  God  and  our  God ;  and 
we  shall  ascend ;  to  his  hands  we  may  commit  our  departing 
souls  :  our  Head  is  glorified,  and  it  is  his  will  and  promise 
that  we  shall  be  with  him  where  he  is  to  see  his  glory ;  he 
hath  sealed  us  thereunto  by  his  Holy  Spu-it :  we  were  dead 
in  sins,  and  he  hath  quickened  us  ;  we  were  dark  in  igno- 
rance and  unbeHef,  and  he  hath  enlightened  us  ;  we  were 
unholy  and  carnal,  sold  under  sin,  and  he  hath  sanctified  our 
wills,  and  killed  our  concupiscence.  AYe  praise  and  glorifH^ 
this  Spu'it  of  life,  with  the  Father  and  the  Son,  from  whom 
he  is  sent  to  be  life,  and  Hght,  and  love  to  oiu-  dead,  and 
dark,  and  disafiected  souls.  We  are  created,  and  redeemed, 
and  sanctified  for  thy  holy  love,  and  praise,  and  service  :  O 
let  these  be  the  very  nature  of  our  souls,  and  the  employ- 
ment and  pleasure  of  all  our  Hves !  O,  perfect  thy  weak  and 
languid  graces  in  us,  that  om-  love  and  praise  may  be  more 
perfect !  We  thank  thee  for  thy  word,  and  sacred  ordi- 
nances, for  the  comfort  of  the  holy  assembhes  and  commu- 
nion of  the  saints,  and  for  the  mercy  of  these  thy  holy  days. 
But  let  not  thy  praise  be  here  confined ;  but  be  our  daily 
life,  and  bread,  and  work. 

Fain  we  would  praise  thee  with  more  holy  and  more  joy- 
ful souls.  But  how  can  we  do  it  with  so  weak  a  foith,  and 
so  great  darkness  and  strangeness  to  thee?  with  so  little 
assurance  of  thy  favour  and  our  salvation  ?  Can  we  rightly 
thank  thee  for  the  grace  which  wo  are  still  in  doubt  of?  Fain 
we  would  be  Hker  to  those  blessed  souls  who  praise  thee  with- 
out our  fears  and  dulness.  But  how  can  it  be,  while  we 
love  thee  so  little,  and  have  so  Uttle  taste  and  feeling  of  thy 
love  ?  and  whilst  this  load  of  sin  doth  press  us  doAvn,  and 


A  CALL  TO  THE  UNCONVERTED.  187 

we  are  imprisoned  in  the  remnant  of  om'  carnal  affections  ? 
O  kill  this  pride  and  selfishness,  these  lusts  and  passions. 
Destroy  this  unbelief  and  darkness,  and  aU  our  sins,  which 
are  the  enemies  of  us,  and  of  thy  praise.  Make  us  more 
holy  and  heavenly  :  and  O  bring  us  nearer  thee  in  faith  and 
love,  that  we  may  be  more  suitable  to  the  heavenly  employ- 
ment of  thy  praise. 

Vouchsafe  more  of  thy  Spirit  to  all  thy  churches  and  ser- 
vants in  the  world  :  that  as  their  darkness  and  selfishness, 
and  imperfections  have  defiled,  and  di^dded,  and  weakened 
them,  and  made  them  a  scandal  and  hardening  to  infidels  ; 
so  their  knowledge,  self-denial,  and  impartial  love,  may 
truly  reform,  unite,  and  strengthen  them  :  that  the  glory  of 
their  holiness  may  win  the  unbeheving  world  to  Christ.  O 
let  not  Satan  keep  up  still  so  large  a  kingdom  of  t}Tanny, 
ignorance,  and  wickedness  in  the  earth,  and  make  this  world 
as  the  suburbs  of  hell :  but  let  the  earth  be  more  conform- 
able to  heaven,  in  the  glori^dng  of  thy  holy  name,  the  ad- 
vancing of  thy  kingdom,  and  the  doing  of  thy  just  and  holy 
will.  Let  thy  way  be  known  upon  earth,  and  thy  saving 
health  among  all  nations.  Let  the  people  praise  thee,  O 
God,  let  all  the  people  praise  thee  !  Yea,  give  thy  Son  the 
heathen  for  his  inheritance,  and  let  his  gospel  enlighten  the 
dark,  forsaken  nations  of  the  earth.  Let  every  knee  bow  to 
him,  and  every  tongue  confess  that  he  is  Christ,  to  their  sal- 
vation and  thy  glor>'.  Provide  and  send  forth  the  messen- 
gers of  thy  grace  through  all  the  earth.  Deliver  all  the 
churches  fi-om  sin,  di\ision,  and  oppression.  Let  thy  holy 
word  and  worship  continue  in  these  kingdoms,  whilst  this 
world  endureth.  Bless  the  queen,  and  all  in  authority,  with 
all  that  wisdom,  justice,  and  holiness,  which  are  needful  to 
her  own  and  her  subjects'  safety,  peace,  and  welfare.  Let 
every  congregation  among  us  have  burning  and  shining 
lights,  that  the  ignorant  and  ungodly  perish  not  for  want  of 
teaching  and  exhortation  :  and  open  men's  hearts  to  receive 
thy  word,  and  cause  them  to  know  the  day  of  their  visita- 
tion. Be  merciful  to  the  afflicted,  in  sickness,  dangers,  wants, 
or  sorrows,  according  to  thy  goodness  and  their  necessities. 


188 


A  CALL  TO  THE  UNCONVERTED. 


Let  all  the  prayers  and  praises  of  the  faithful  throughout 
the  world,  sent  up  this  day  in  the  name  of  our  common 
INIediator,  by  him  be  presented  acceptable  unto  thee  ;  not- 
Avithstanding  the  imperfections  and  blemishes  that  are  on 
them,  and  the  censures,  diA-isions,  and  injuries,  -which  in  their 
frowardness  they  are  guilty  of  against  each  other :  let  them 
enter  as  one  in  Christ  our  Head,  who  are  too  sadly  and 
stiffly  distant  among  themselves.  Prepare  us  all  for  that 
world  of  peace,  where  the  harmony  of  universal  love  and 
praise  shall  never  be  interrupted  by  sins,  or  griefs,  or  fears, 
or  discord  ;  but  shall  be  everlastingly  perfect  to  our  joy  and 
to  thy  glory,  through  our  glorified  Mediator,  who  taught  us 
when  we  pray  to  say.  Our  Father,  which  art  in  heaven. 
Hallowed  be  thy  name.  Thy  kingdom  come.  Tliy  will  be 
done  on  earth,  as  it  is  in  heaven.  Give  us  this  day  our 
daily  bread.  And  forgive  us  our  trespasses,  as  we  forgive 
them  that  trespass  against  us.  And  lead  us  not  into  temp- 
tation, but  deliver  us  from  e\dl :  for  thine  is  the  kingdom, 
the  power,  and  the  glory,  for  ever.  Amen. 


A  short  Prayer  for  Children  and  Servants. 

Ever-living  and  most  gracious  God,  Father,  Son,  and 
Holy  Ghost !  infinite  is  thy  power,  thy  wisdom  and  thy 
goodness !  Thou  art  the  Maker  of  all  the  world,  the  Re- 
deemer of  lost  and  sinful  man,  and  the  Sanctifier  of  the 
elect !  Thou  hast  made  me  a  li\ing,  reasonable  soul,  placed 
awhile  in  this  flesh  and  Avorld  to  know,  and  love,  and  serve 
thee,  my  Creator,  with  all  my  heart,  and  mind,  and  strength, 
that  I  might  obtain  the  reward  of  the  heavenly  glory.  This 
should  have  been  the  greatest  care,  and  business,  and  pleasure 
of  all  my  life  :  I  was  bound  to  it  by  thy  law  ;  I  was  invited 
by  thy  mercy.  And  in  my  baptism  I  was  devoted  to  this  holy 
life,  by  a  solemn  covenant  and  vow.  But,  alas,  I  have  proved 
too  unfaithfiil  to  that  covenant ;  I  have  forgotten  and  ne- 
glected the  God,  the  SaA-iour,  and  the  Sanctifier,  to  whom  I 
was  engaged ;  and  have  too  much  served  the  devil,  the 


A  CALL  TO  THE  UNCONVERTED.  189 

world,  and  flesh,  wliieh  I  renounced :  I  was  bom  in  sin, 
and  sinfully  I  have  lived.  I  have  been  too  careless  of  my 
immortal  soul,  and  of  the  great  work  for  which  I  was  cre- 
ated and  redeemed ;  I  have  spent  much  of  my  precious 
time  in  vanity,  in  minding  and  pleasing  this  con*uptible 
flesh  ;  and  I  have  hardened  my  heart  against  those  mstruc- 
tions,  by  which  thy  Spirit,  and  my  teachers,  and  my  own 
conscience,  did  call  upon  me  to  repent  and  turn  to  thee. 

And  now.  Lord,  my  convinced  soul  doth  confess,  that  I 
have  deserved  to  be  forsaken  by  thee,  and  given  over  to  my 
lust  and  folly,  and  to  be  cast  out  of  thy  glorious  presence  into 
damnation.  But  seeing  thou  hast  given  a  Saviour  to  the 
world,,  and  made  a  pardoning  and  gTacious  law,  promising 
forgiveness  and  salvation  through  his  merits,  to  every  true 
penitent  believer,  I  thankfully  accept  the  mercy  of  thy  cove- 
nant in  Christ ;  I  humbly  confess  my  sin  and  guiltiness  ;  I 
cast  my  miserable  soul  upon  thy  grace,  and  the  merits  and 
sacrifice,  and  intercession  of  my  Saviour.  O  pardon  all  the 
sins  of  my  corrupted  heart  and  life  ;  and  as  a  reconciled 
Father,  take  me  to  be  thy  child  ;  and  give  me  thy  renewing 
Spirit,  to  be  in  me  a  principle  of  holy  life,  and  Hght,  and  love, 
and  thy  seal  and  witness  that  I  am  thine.  Let  him  quicken 
my  dead  and  hardened  heart ;  let  him  enlighten  my  dark, 
unbelieving  mind  by  clearer  knowledge  and  firm  belief ;  let 
him  turn  my  will  to  the  ready  obedience  of  thy  holy  will ; 
let  him  reveal  to  my  soul  the  wonders  of  thy  love  in  Christ, 
and  fill  it  with  love  to  thee  and  my  Redeemer,  and  to  all 
thy  holy  word  and  works,  till  all  my  sinful,  carnal  love  be 
quenched  in  me,  and  my  sinful  pleasures  turned  into  a  sweet 
delight  in  God:  give  me  self-denial,  humility,. and  lowUness, 
and  save  me  from  the  great  and  hateful  sins  of  selfishness, 
worldliness,  and  pride.  O  set  my  heart  upon  the  heavenly 
glory,  where  I  hope  ere  long  to  live  with  Christ  and  all 
his  holy  ones,  in  the  joyful  sight,  and  love,  and  praise  of 
thee,  the  God  of  love,  for  ever.  Deny  me  not  any  of  those 
helps  and  mercies,  which  are  needful  to  my  sanctification 
and  salvation.  And  cause  me  to  live  in  a  continual  readi- 
ness for  a  safe  and  comfortable  death.    For  what  would  it 


190 


A  CALX.  TO  THE  r^COXTERTED. 


'ptoSA  me  to  irin  all  the  worlds  and  lose  mjr  soul,  my  S*- 
Tioor,  and  m j  God  ? 

Additions  for  Children, 

Let  thy  blessing  be  xspon  mr  parents  and  goremors, 
cause  them  to  instruct  and  educate  me  in  thy  fear ;  and  cause 
me  with  thankfulness  to  receive  their  instructions,  and  to 
love,  honour,  and  obey  them  in  obedience  to  thee.  Keep 
me  firom  the  snares  ci  evil  company,  temptations,  and  youth- 
ful pleasures,  and  let  me  be  a  companion  of  them  that  fear 
thee.  Let  my  daily  delight  be  to  meditate  on  thy  law ;  and 
let  me  never  have  ihe  mark,  of  the  ungodly,  to  be  a  lover  of 
pleasures  more  than  of  God.  Furnish  my  youth  with  those 
tzeasores  of  wisdom  and  holiness,  which  may  be  diiily  in- 
creased and  used  to  thy  glory. 

Addiikms  far  Sercamts.  . 

And  as  thou  hast  made  me  a  servant,  make  me  conscion- 
able  and  &ithiul  in  my  place  and  trust,  and  carefid  of  my 
master^s  goods  and  buaness,  as  I  would  be  if  it  were  my 
own.  Make  me  submisdve  and  obedient  to  my  governors  ; 
keep  me  firom  self-will  and  pride,  £rom  murmuring  and  ir- 
reverent q>eeches,  finom  fiJsehood,  slothfulness,  and  all  deceit. 
That  I  might  not  be  an  eye-servant,  pleasing  my  lust  and 
fleshly  appetite ;  but  may  cheerftdly  and  willingly  do  my 
dn^,  as  believing  that  thou  art  the  revenger  of  all  nn£uth- 
fulness ;  and  may  do  my  service  not  only  as  unto  man,  but 
as  K)  the  Lord,  expecting  firom  thee  my  chief  reward- 
All  this  I  beg  and  hope  for,  on  the  account  of  the  merits 
and  intercession  of  Jesus  Christ,  concluding  in  the  words 
which  he  hath  taught  us :  Our  Father,  which  art  in  heaven. 
Hallowed  be  thy  name.  Thy  kingdom  come.  Thy  will  be 
done  on  earth,  as  it  is  in  heaven.  Give  us  this  day  our 
dafly  bread.    And  ferrgive  us  our  trespasses,  as  we  forgive 


A  CALL  TO  THE  L^'CONTERTED. 


191 


them  that  tresspass  against  us.  And  lead  us  not  into  temp- 
tation, but  deliver  us  from  evil ;  for  thine  is  the  kingdom, 
the  power,  and  the  glorj',  for  ever.  Amen. 

A  Prayer  for  the  Morning^  in  the  method  of  the  Lorcfs 
Prayer^  being  hut  an  Exposition  of  it. 

Most  glorious  God,  who  ai-t  power,  and  wisdom,  and 
goodness  itself,  the  Creator  of  all  things  ;  the  Owner,  .the 
Ruler,  and  the  Benefactor  of  the  world,  but  especially  of 
thy  church,  and  chosen  ones.  Though  by  sin  original  and 
actual  we  were  thy  enemies,  the  slaves  of  Satan  and  our 
flesh,  and  under  thy  displeasure  and  the  condemnation  of 
thy  law ;  yet  thy  children,  redeemed  by  Jesus  Christ  thy 
Son,  and  regenerated  by  thy  Holy  Spirit,  have  leave  to  call 
thee  their  reconciled  Father.  For  by  thy  covenant  of  grace, 
thou  hast  given  them  thy  Son  to  be  their  Head,  their 
Teacher,  and  their  Sa\'iour.  And  in  him  thou  hast  pardon- 
ed, adopted,  and  sanctified  them ;  sealuig  and  prepaiing 
them  by  thy  Holy  Spirit  for  thy  celestial  kingdom,  and  be- 
ginning in  them  that  holy  life,  and  hght,  and  love,  which 
shall  be  perfected  with  thee  in  everlasting  glory.  Oh  with 
what  wondrous  love  hast  thou  loved  us,  that  of  rebels  we 
should  be  made  the  sons  of  God !  ITiou  hast  advanced  us 
to  this  dignity,  that  we  might  be  devoted  wholly  to  thee  as 
tlmie  own,  and  might  delightfully  obey  thee,  and  entirely 
love  thee  with  all  our  heart !  And  so  might  glorify  thee 
here  and  for  ever. 

O  cause  both  us,  and  all  thy  chm-ches,  and  all  the  world, 
to  hallow  thy  gi'eat  and  holy  name !  And  to  live  to  thee 
as  our  ultimate  end  !  that  thy  shining  image  on  holy  souls 
may  glorify  thy  di\'ine  perfection. 

And  cause  both  us  and  all  the  earth,  to  cast  off  the  ty- 
ranny of  Satan  and  the  flesh,  and  to  acknowledge  thy 
supreme  authority,  and  to  become  the  kingdoms  of  thee  and 
thy  Son  Jesus,  by  a  willing  and  absolute  subjection.  O 


192  A  CALL  TO  THE  rNCOXA'ERTED. 

perfect  thy  kingdom  of  grace  in  ourselves  and  in  the  -world, 
and  hasten  the  kingdom  of  glory. 

And  cause  us  and  thy  churches,  and  all  people  of  the 
earth,  no  more  to  be  ruled  by  the  lusts  of  the  flesh,  and 
their  erroneous  conceits,  and  by  self-will,  wliich  is  the  idol 
of  the  -wicked ;  but  by  thy  perfect  -wisdom  and  holy  will 
revealed  in  thy  laws,  make  kno-wn  thy  word  to  all  the 
world,  and  send  them  the  messengers  of  grace  and  peace  ; 
and  cause  men  to  understand,  believe,  and  obey  the  gospel 
of  salvation.  And  that,  -with  such  holiness,  unity,  and  love, 
that  the  earth,  which  is  now  too  like  to  hell,  may  be  made 
like  unto  heaven  ;  and  not  only  thy  scattered,  imperfect 
flock,  but  those  also  who  in  their  canial  and  ungodly  minds 
do  now  refuse  a  holy  life,  and  think  thy  words  and  ways  too 
strict,  may  desire  to  imitate  even  the  heavenly  church  ; 
where  thou  art  obcA  cd.  and  loved,  and  praised,  -with  high 
delight,  in  harmony  and  perfection. 

And  because  our  bemg  is  the  subject  of  our  well-being, 
maintain  us  in  the  life  which  thou  hast  here  given  us,  until 
the  work  of  life  be  finished ;  and  give  us  such  health  of 
mind  and  body,  and  such  protection  and  supply  of  all  our 
wants,  as  shall  best  fit  us  for  our  duty ;  and  make  us  con- 
tented -with  our  daily  bread,  and  patient  if  we  want  it.  And 
save  us  fi-om  the  love  of  riches,  honours,  and  pleasures  of 
this  world,  and  the  pride,  and  idleness,  and  sensuality  wliich 
they  cherish  ;  and  cause  us  to  serve  thy  providence  by  our 
diligent  labour,  and  to  serve  thee  faithfully  with  all  that 
thou  givest  us  ;  and  let  us  not  make  pro-vision  for  the  flesh, 
to  satisfy  its  desii'es  and  lusts. 

And  we  beseech  thee  of  thy  mercy,  through  the  sacrifice 
and  propitiation  of  thy  beloved  Son,  forgive  us  all  our  sins, 
original  and  actual,  from  our  birth  to  this  hour;  our  omis- 
sions of  duty,  and  committing  of  what  thou  didst  forbid  ; 
our  sins  of  heart,  and  word,  and  deed  ;  our  sinfiil  thoughts 
and  affections,  our  sinfid  passions  and  discontents ;  our 
secret  and  our  open  sins ;  our  sins  of  negligence,  and  ignor- 
ance, and  rashness ;  but  especially  our  sins  against  know- 


A  CALL  TO  THE  UNCON V'KKTED.  193 

ledge  and  conscience,  -which  have  made  the  deepest  gaiilt 
and  wounds.  Spare  us,  O  Lord,  and  let  not  our  sin  so 
find  us  out  as  to  be  our  rum  ;  but  let  us  so  find  it  out  as 
truly  to  repent  and  turn  to  thee  !  Especially  punish  us  not 
with  the  loss  of  thy  grace  I  Take  not  thy  Holy  Spirit  fi'om 
us,  and  deny  us  not  his  assistance  and  holy  operations.  Seal 
to  us  by  that  Spirit  the  pardon  of  our  sins,  and  lift  up  the 
light  of  thy  countenance  upon  us,  and  give  us  the  joy  of  thy 
favour  and  salvation.  And  let  thy  love  and  mercy  to  us  fill 
us  not  only  with  thankfulness  to  thee,  but  with  love  and 
mercy  to  our  brethren  and  our  enemies,  that  we  may 
heartily  forgive  them  that  do  us  wTong,  as  through  thy  grace 
we  hope  to  do. 

And  for  the  time  to  come,  suffer  us  not  to  cast  ourselves 
■wilfully  into  temptations,  but  carefully  to  avoid  them,  and 
resolutely  to  resist  and  conquer  what  we  cannot  avoid ; 
and  O  mortify  those  inward  sins  and  lusts,  which  are  our 
constant  aud  most  dangerous  temptations.  And  let  us  not 
be  tempted  by  Satan  or  the  world,  or  tried  by  thy  judg- 
ments, above  the  strength  which  thy  grace  shall  give  us. 
Save  us  from  a  fearless  confidence  in  our  own  strength  ; 
and  let  us  not  dally  with  the  snare,  nor  taste  the  bait,  nor 
play  with  the  fire  of  -vvrath.  But  cause  us  to  fear  and  de- 
part fi-om  evil ;  lost  before  we  are  aware,  we  be  entangled 
and  overcome,  and  wounded  with  om'  guilt  and  with  thy 
wrath,  and  our  end  should  be  worse  than  our  beginning. 
Especially  save  us  from  those  radical  sins  of  error  and  un- 
belief, pride,  h}-pocrisy,  hard-heartedness,  sensuality,  sloth- 
fulness,  and  the  love  of  this  present  world,  and  the  loss  of 
our  love  to  thee,  to  thy  kingdom,  and  thy  ways. 

And  save  us  from  the  malice  of  Satan  and  of  wicked 
men,  and  fi-om  the  e^ils  which  our  sins  would  bring  upon 
us. 

And  as  we  crave  all  this  from  thee,  we  humbly  tender 
our  praises  with  our  future  service  to  thee  !  Thou  art  the 
King  of  all  the  world,  and  more  than  the  life  of  all  the 
living !  Thy  kingdom  is  everlasting ;  wise,  and  just,  and 
mcrc-iiuj.  is  thy  government     Blessed  ai'c  they  that  arc 


194 


A  CALl.  TO  THE  I^NCONVKKTED. 


faithful  subjects  ;  but  who  liath  hardened  himself  against 
thee,  and  hath  prospered  ?  The  mIioIc  creation  prochiimeth 
thy  perfection.  But  it  is  heaven  -where  the  blessed  see  thy 
glory,  and  the  glory  of  our  Redeemer ;  where  the  angels 
and  saints  behold  ti^ee,  admire  thee,  adore  thee,  love  thee, 
and  praise  thee  with  triumphant,  jo\-ful  songs,  the  holy, 
holy,  holy  God,  the  Father,  Son,  and  Holy  Ghost,  who 
w\as,  and  is,  and  is  to  come ;  of  thee,  and  through  thee, 
and  to  tliee  are  all  things.  To  thee  be  gloiy  for  ever. 
Amen. 


The  Creed. 

I  believe  in  God,  the  Father  Almighty,  Creator  of  hea- 
ven and  earth  :  And  in  Jesus  Christ,  his  only  Son,  our 
Lord,  "Wlio  was  conceived  by  the  Holy  Ghost,  Born  of  the 
Virgin  Mary,  Suffered  under  Pontius  Pilate,  Was  crucified, 
dead,  and  buried  ;  He  descended  into  hell ;  The  third  day 
he  rose  again  from  the  dead ;  He  ascended  into  heaven. 
And  sitteth  on  the  right  hand  of  God,  the  Father  Almighty  ; 
From  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
I  believe  in  the  Holy  Ghost ;  The  Holy  Catholic  Cliurch  : 
The  communion  of  saints  ;  The  forgiveness  of  sins  ;  The  re- 
surrection of  the  body  ;  And  the  life  everlasting.  Amen. 

The  Ten  Commandments. 

T.  1  am  the  Lord  thy  God  which  have  brought  thee  out 
of  the  land  of  Fg}  pt,  out  of  the  house  of  bondage.  Thou 
shalt  have  no  other  gods  before  inc. 

II.  Thou  shalt  not  make  unto  thee  any  graven  image,  or 
any  likeness  of  any  thing  tliat  is  in  heaven  above,  or  that  is 
in  the  earth  beneath,  orth;;t  is  in  tlic  water  under  the  earth  : 
thou  shalt  not  bow  down  tliysolf  to  them,  nor  serve  them  : 
for  I  the  Lord  thy  God  am  a  joidous  God,  visiting  the  iiii- 
qiiity  of  the  father?;  upon  tlic  chihhv'ii  unln  tlio  thir.-J 


A  CALL  TO  THE  UXCONVERTED. 


105 


loLirth  generation  of  them  that  hate  me ;  and  shewuig  mercy 
unto  thousands  of  them  that  love  me  and  keep  my  command- 
ments. 

III.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain ;  for  the  Lord  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain. 

IV.  Remember  the  sabbath-day,  to  keep  it  holy.  Six 
days  shalt  thou  labour  and  do  all  thy  work :  but  the  seventh 
day  is  the  sabbath  of  the  Lord  thy  God :  in  it  thou  shalt  not 
do  any  work,  thou,  nor  thy  son,  no.v  thy  daughter,  thy  man- 
servant, nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger 
that  is  within  thy  gates:  for  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and 
rested  the  seventh  day  :  Avherefore  the  Lord  blessed  the 
sabbath-day  and  hallowed  it. 

V.  Honour  thy  father  and  thy  mother,  that  thy  days 
may  be  long  upon  the  land  which  the  Lord  thy  God  giveth 
thee. 

VI.  Thou  shalt  not  kill. 

VII.  Thou  shalt  not  commit  adultery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness  against  thy  neigh- 
bour. 

X.  Thou  shalt  not  covet  thy  neighbour's  house,  thou 
shalt  not  covet  thy  neighbour's  wife,  nor  his  man-servant, 
nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thui^ 
that  is  thy  neighbour's. 


THE 

LAST  WORK  OF  A  BELIEVEE.; 

HIS  PASSING  PRAYER, 

HtCOMMESDIXO  HIS  DEPAHTIXO  SPIRIT  TO  CHBIST,  TO  BE  RECEITEO  BT  BIX  | 

Prepared  for  the  Funeral  of  ilary  the  teidoic,  first  of  Francis  Charltan,  £sq.,  and  afttr 
Jhoaias  Hanmer,  Esq.;  and  partly  preached  at  St  Mary  Magdalen'* 
Ch  jr:'i,  111  Milk  Street,  London,  and  now,  at  the  desire  of  ker 
Daughter,  lefori:  her  death,  reprinted. 


TO  THE  READER. 


Reader, 

The  person  whose  death  did  occasion  this  discourse  was 
one  that  about  five  years  ago  removed  from  her  ancient 
habitation,  at  Appley,  in  Shropshire,  to  Kidderminster, 
where  she  lived  under  my  pastoral  care  till  I  was  come  up 
to  London  ;  and  before  she  had  Hved  there  a  twelvemonth 
(for  thither  she  removed)  she  died  of  the  fever,  then  very 
common  in  the  city.  She  lived  among  us  an  example  of 
prudence,  gravity,  sobriety,  righteousness,  piety,  charity, 
and  self-denial,  and  was  truly  what  I  have  described  her  to 
be,  and  much  more;  for  I  use  not  to  flatter  the  hving, 
much  less  the  dead.  And  though  I  had  personal  acquaint- 
ance with  her  for  no  longer  a  time  than  I  have  mentioned, 
yet  I  think  it  worthy  the  mentioning,  which  I  understand 
by  comparing  her  last  years  with  what  is  said  of  her  former 
time,  by  those  that  were  then  nearest  to  her,  and  so  were 
at  her  death,  that  whereas  (as  I  have  said)  sudden  passion 
was  the  sin  that  she  was  wont  much  to  complain  of,  she  had 
not  contented  herself  with  mere  complainings,  but  so  effec- 
tually resisted  them,  and  applied  God's  remedies  for  the 
heahng  of  her  nature,  that  the  success  was  very  much  ob- 
served by  those  about  her,  and  the  change  and  cure  so  gi-eat 
herein,  as  was  a  comfort  to  her  nearest  relations  that  had 
the  benefit  of  her  converse ;  which  I  mention  as  a  thing 
that  shews  us,  1.  That  even  the  infirmities  that  are  found 
in  nature  and  temperature  of  body  are  curable,  so  far  as 
they  fall  under  the  domuiion  of  a  sanctified  will.     2.  That 


200 


TO  THE  REABFn. 


even  in  age,  when  such  passions  usually  get  ground,  and  in- 
firmities of  mind  increase  with  infirmities  of  body,  yet  grace 
can  effectually  do  its  work.  3.  That  to  attend  God  in  his 
means,  for  the  subduing  of  any  corruption,  is  not  in  vain. 
4.  That  as  God  hath  promised  growth  of  grace,  and  flourish- 
ing in  old  age,  so  aH  lus  way  we  ma^'  expect  the  fulfilHng  of 
his  promise.  5.  That  as  grace  increaseth,  infirmities  and 
corruptions  of  the  soul  will  vanish. 

This  makes  me  call  to  mind  that  she  was  once  so  much 
taken  with  a  sermon  which  I  preached  at  the  funeral  of  a 
holy  aged  woman,*  and  so  sensibly  oft  recited  the  text  it- 
self as  much  affecting  her — "  For  which  cause  we  faint  not ; 
but  though  our  outward  man  perish,  yet  the  inward  man  is 
renewed  day  by  day,"  &c.  2  Cor.  iv.  16,  17  ;  that  I  am 
persuaded  both  the  text  itself,  and  the  example  opened 
(and  well  knoAvn)  to  her,  did  her  much  good. 

Her  work  is  done,  her  enemies  are  conquered  (except 
the  remaining  fruits  of  death  upon  a  corrupting  body,  which 
the  resurrection  must  conquer),  her  danger,  and  temptations, 
and  troubles,  and  fears,  are  at  an  end.  She  shall  no  more 
be  discomfited  with  evU  tidings  ;  nor  no  more  partake  with 
a  militant  church  in  the  sorrows  of  her  diseases  or  distresses. 
We  are  left  -within  the  reach  of  Satan's  assaults  and  mahce, 
and  of  the  rage  and  violence  which  pride,  and  faction,  and 
Cainish  en\y,  and  enmity  to  serious  holiness,  do  ordinarily 
raise  against  Christ's  followers  in  the  world.  TVe  are  left 
among  the  lying  tongues  of  slanderous,  malicious  men,  and 
dwell  in  a  -wilderness  among  scorpions  ;  where  the  sons  of 
Belial,  like  Xabal,  are  such  that  a  man  cannot  speak  to 
them,  1  Sam.  xxv.  17.  The  best  of  them  is  as  a  brier, 
the  most  upright  sharper  than  a  thorn  hedge,  Mic.  vii.  4. 

But  the  sons  of  Befial  shall  be  all  of  them  as  thorns 

*  Grood  old  Mrs  Doughty,  sometime  of  Shrewsbury,  who  had  long 
walked  with  God  and  longed  to  be  with  him,  and  was  among  us  an  ex- 
cellent example  of  holiness,  blamelessness,  contempt  of  the  world,  con- 
stancy, patience,  humility,  and  (which  makes  it  strange)  a  great  and  con- 
stant desire  to  die,  though  she  was  still  complaining  of  doubtings,  and 
weakness  of  assurance. 


TO  THL  liEADER. 


thrust  awa}-,  because  they  cannot  be  taken  with  hands  ;  but 
the  man. that  shall  touch  them  must  be  fenced  with  iron, 
and  the  staff  of  a  spear,  and  they  shall  be  utterly  burned 
with  fire  in  the  same  place,"  2  Sam.  xxiii.  6,  7.  We  are 
left  among  our  weak,  distempered,  sinful,  afflicted,  lament- 
ing friends  ;  the  sight  of  whose  calamities,  and  participation 
of  their  sufferings,  maketh  us  feel  the  strokes  that  fall  upon 
so  great  a  number,  that  we  are  never  like  to  be  fi*ee  fi*om 
pain.  But  she  is  entered  into  the  land  of  peace,  where 
pride  and  faction  are  shut  out ;  where  serpentine  enmity, 
malice,  and  fmy,  never  come  ;  where  there  is  no  Cain  to 
envy  and  destroy  us  ;  no  Sodomites  to  rage  against  us,  and 
in  their  blindness  to  assault  our  doors  ;  no  Abithophels  to 
plot  our  ruin  ;  no  Judas  to  betray  us  ;  no  false  witnesses  to 
accuse  us  ;  no  Tertullus  to  point  us  out  as  pestilent  fellows, 
and  movers  of  sedition  among  the  people ;  no  Rehum, 
Shimshai,  or  their  society,  lo  nersuade  the  rulers  that  the 
serv  ants  ol  the  God  of  heaven  are  hurtful  unto  kings,  and 
against  their  interest  and  honour,  Ezra  iv.  9,  12-14,  22  ; 
V.  11;  no  rabble  to  cry,  "  Away  with  thom,  it  is  not  fit 
that  they  should  live  ;"  no  Demas  that  will  forsake  us  for 
the  love  of  present  things  ;  no  such  contentious,  censorious 
fi  iends  as  Job's  to  afflict  us,  by  adding  to  our  affliction  ;  no 
cursed  Ham  to  dishonour  parents ;  no  ambitious,  rebel- 
lious Absalom  to  molest  us,  or  to  lament ;  no  sinful,  scanda- 
lous, or  impatient  friends  to  be  our  grief :  and,  which  is  more 
than  all,  no  earthly,  sinful  inclinations  in  ourselves;  no  pas- 
sions or  infirmities  ;  no  languisliings  of  soul ;  no  deadness, 
dulness,  hard-heartedness,  or  weaknesses  of  grace  ;  no  back- 
wardness to  God,  or  estrangedness  fi^om  him,  nor  fears  or 
doubtings  of  his  love,  nor  fi:*owns  of  his  displeasure.  None 
of  these  do  enter  into  that  serene  and  holy  region,  nor  ever 
interrupt  the  joy  of  saints. 

The  great  work  is  yet  vipon  our  hands,  to  fight  out  the 
good  fight,  to  finish  our  course,  to  run  with  patience  the 
remainder  of  the  race  that  is  before  us  ;  and  as  we  must 
look  to  Jesus,  the  Author  and  Finisher  of  our  faith,  as  our 
great  Exemplar,  so  must  we  look  to  his  saints  and  martyrs 


202 


TO  THE  READER. 


as  our  encouraging  examples  under  him.  Put  the  case  you 
■were  now  thing  (and  oh,  how  near  is  it,  and  how  sure)  ! 
what  would  you  need  most,  if  the  day  were  come  ?  That  is  it 
that  you  need  most  now.  Look  after  it  speedily  while  you 
have  time.  Look  after  it  seriously,  if  you  have  the  hearts  of 
men,  and  sin  have  not  turned  you  into  idiots  or  blocks. 
\Miat  a  disgrace  is  it  to  mankind,  to  hear  men  conunonly 
at  death  cry  out,  Oh!  for  a  Uttle  more  time.  And, 
Oh !  for  the  opportunities  of  grace  again.  And,  Oh ! 
how  shall  I  enter  upon  eternity  thus  imprepared?  as 
if  they  had  never  heard  or  known  that  they  must  die  till 
now.  Had  you  not  a  life's  time  to  put  these  questions? 
And  should  you  not  long  ago  have  got  them  satisfactorily 
resolved?  And  justly  doth  God  give  over  some  to  that 
greater  shame  of  human  nature,  as  not  to  be  called  to  their 
wits,  even  by  the  approach  of  death  itself;  but  as  they  con- 
tenrned  everlasting  life  in  their  health,  God  justly  leaveth 
them  to  be  so  sottish  as  to  venture  presumptuously  with 
unrenewed  souls  upon  death  ;  and  the  conceit  that  they  are 
of  the  right  church,  or  party,  or  opinion,  or  that  the  priest 
hath  absolved  them,  doth  pass  with  them  for  the  necessary 
preparation  ;  and  well  it  were  for  them  if  these  would  pass 
them  currently  into  heaven.  But,  oh,  what  heart  can  now 
conceive  how  terrible  it  is  for  a  new-departed  soul  to  find 
itself  remedilessly  disappointed,  and  to  be  shut  up  in  flames 
and  desperation,  before  they  would  beHeve  that  they  were 
in  danger  of  it ! 

Reader,  I  beseech  thee,  as  ever  thou  believest  that  thou 
must  shortly  die,  retire  fi-om  the  crowd  and  noise  of  worldly 
vanity  and  vexation.  O,  bethink  thee,  how  Httle  a  while 
thou  must  be  here,  and  have  use  for  honour,  and  favour, 
and  wealth ;  and  what  it  is  for  a  soul  to  pass  into  heaven  or 
hell,  and  to  dwell  among  angels  or  de^'ils  for  ever ;  and  how 
men  should  live,  and  watch,  and  pray,  that  are  near  to  such 
a  change  as  this.  Should  I  care  what  men  call  me  (by 
tongue  or  pen),  should  I  care  whether  I  hve  at  Hberty  or  in 
prison,  when  I  am  ready  to  die,  and  have  matters  of  infinite 
moment  before  me  to  take  me  up?     Honour  or  dishonour, 


TO  THE  READER. 


203 


liberty  or  prison,  are  words  of  no  sound  or  signification, 
scarce  to  be  heard  or  taken  notice  of,  to  one  of  us  that  are 
just  passing  to  God,  and  to  everlasting  life.  The  Lord  have 
mercy  upon  the  distracted  world!  How  strangely  doth  the 
de\'il  befool  them  in  the  daylight,  and  make  them  needlessly 
trouble  themselves  about  many  things,  when  one  thing  is 
needful ;  and  heaven  is  talked  of  (and  that  but  heartlessh-  and 
seldom),  while  fleshly  pro\'ision  only  is  the  prize,  the  pleasui'e, 
the  business  of  their  lives.  Some  are  diverted  fi-om  their 
serious  preparation  for  death  by  the  beastly  avocations  of 
lust,  and  gaudiness,  and  meats,  and  drinks,  and  childish 
sports ;  and  some  by  the  businesses  of  ambition  and  covet- 
ousness,  contriving  how  to  feather  their  nests,  and  exercise 
their  wills  over  others  in  the  world !  And  some  that  will 
seem  to  be  doing  the  work,  are  diverted  as  dangerously  as 
others,  by  contending  about  formalities  and  ceremonies,  and 
destroying  charity  and  peace ;  rending  the  church,  and 
strengthening  factions,  and  carrying  on  interests  hy-pocriti- 
cally  under  the  name  of  religion,  till  the  zeal  that  St  James 
describeth  (James  iii.  13,  14,  &c.),  ha^^ng  consumed  all 
that  was  like  to  the  zeal  of  love  and  hohness  in  themselves, 
proceed  to  consume  the  servants  and  interest  of  Christ  about 
them,  and  to  bite  and  devoiu-,  till  their  Lord  come  and  find 
them  in  a  day  that  they  looked  not  for  him,  smiting  their 
fellow-servants,  and  eating  and  diinking  with  the  drunken, 
and  cut  them  asunder,  and  appoint  them  their  portion  with 
the  hj'pocrites,  where  shall  be  weeping  and  gnashing  of  teeth, 
Matt.  xxiv.  49-51. 

O  study,  and  preach,  and  hear,  and  pray,  and  live,  and 
use  your  brethren  that  differ  from  you  in  some  opinions,  as 
you  would  do  if  you  were  going  to  receive  yoiu*  doom,  and 
as  will  then  be  most  acceptable  to  your  Lord!  The  guilt 
of  sensuality,  worldliness,  ambition,  of  uncharitableness, 
cruelty,  and  injustice,  of  losing  time,  and  betraying  your 
souls  by  negHgence,  or  perfidiousness,  and  wilful  sin,  will 
lie  heavier  upon  a  departing  soul,  than  now,  in  the  drunken- 
ness of  prosperity,  you  can  think.  Christ  ^vt1\  never  receive 
such  souls  in  their  extremity,  unless  upon  repentance,  by 


204 


TO  THE  READEK. 


faith  in  his  blood,  they  ai*e  washed  from  this  pollution.  It 
is  unspeakably  terrible  to  die,  >vithout  a  confidence  that 
Christ  yviW  receive  us ;  and  Uttle  knows  the  gi-aceless  world 
■what  sincerity  and  simplicity  in  hoUness  is  necessary  to  the 
soundness  of  such  a  confidence. 

Let  those  that  know  not  that  they  must  die,  or  know  of 
no  life  hereafter,  hold  on  then-  chase  of  a  feather,  till  they 
find  what  they  lost  their  lives,  and  souls,  and  labour  for. 
But  if  thou  be  a  Christian,  remember  what  is  thy  work : 
thou  wilt  not  need  the  favour  of  man,  nor  worldly  wealth, 
to  prevail  with  Chi'ist  to  receive  thy  spirit.  O,  learn  thy 
last  work  before  thou  art  put  upon  the  domg  of  it !  The 
world  of  spu'its,  to  which  we  are  passing,  doth  better  know 
than  this  world  of  fleshly  darkened  sinners,  the  gi'eat  dif- 
ference between  the  death  of  a  heavenly  beUever  and  of  an 
earthly  sensualist.  Believe  it,  it  is  a  thing  possible  to  get 
that  apprehension  of  the  love  of  Christ,  that  confidence  of 
his  recei\ing  us,  and  such  famiUar,  pleasant  thoughts  of  om- 
entertainment  by  him,  as  shall  much  overcome  the  fears  of 
death,  and  make  it  a  welcome  day  to  us  when  we  shall  be 
admitted  into  the  celestial  society:  and  the  diflerence  be- 
tween one  man's  death  and  another's,  dependeth  on  the 
difference  between  heai't  and  heart,  life  and  life,  preparation 
and  unpreparedness. 

If  you  ask  me.  How  may  so  happy  a  preparation  be  made? 
I  have  told  you  in  this  following  discourse,  and  more  fully 
elsewhere  formerly.  I  shall  add  now  these  directions  fol- 
lowing. 

1.  Follow  the  flattering  world  no  further ;  come  off  from 
all  expectation  of  felicity  below;  enjoy  nothing  under  the 
sun,  but  only  use  it  in  order  to  your  enjo}Tnent  of  the  real, 
sure  delight ;  take  heed  of  being  too  much  pleased  in  the 
creature.  Have  you  houses,  and  lands,  and  oflices,  and  hon- 
ours, and  fi'iends,  that  ai'e  veiy  pleasing  to  you  ?  Take  heed, 
for  that  is  the  killing  snare !  Shut  your  eyes,  and  wink  them 
all  into  nothing;  and  cast  by  your  contrivances,  and  cai-es, 
and  fears,  and  remember  you  have  another  work  to  do. 

2.  Liv*  in  couimuuiou  with  a  suff«rin|j  Christ  :  study 


TO  THE  READER. 


205 


well  the  whole  life  and  nature  of  his  sufferings,  and  the  rea- 
son of  them,,  and  think  how  desirable  it  is  to  be  conformed  to 
him.  Thus,  look  to  Jesus,  that  for  the  joy  that  was  set 
before  him,  despised  the  shame,  endured  the  cross,  and  the 
contradiction  of  sinners  against  himself.  Dwell  upon  this 
example,  that  the  image  of  a  humbled,  suffering  Christ, 
being  deeply  imprinted  on  thy  mind,  may  draw  thy  heart 
into  a  juster  relish  of  a  mortified  state.  Sure  he  is  no  good 
Christian  that  thinks  it  not  better  to  live  as  Christ  did  (in 
holy  poverty  and  sufferings  in  the  world),  than  as  Croesus, 
or  Cjesar,  or  any  such  worldling  and  self-pleaser  lived.  Die 
daily  by  following  Jesus  with  your  cross,  and  when  you 
have  a  while  suffered  with  him,  he  will  make  you  perfect, 
and  receive  your  spirits,  and  you  shall  reign  with  him  :  it 
wonderfully  prepareth  for  a  comfortable  death  to  live  in  the 
fellowship  of  the  sufierings  of  Christ.  He  is  most  likely  to 
die  quietly,  patiently,  and  joyfully,  that  can  first  be  poor, 
be  neglected,  be  scorned,  be  wronged,  be  slandered,  be  im- 
prisoned, quietly,  patiently,  and  jojfully.  K  you  were  but 
at  Jerusalem,  you  would,  with  some  love  and  pleasure,  go 
up  mount  Olivet,  and  think,  Christ  went  this  very  way. 
You  would  love  to  see  the  place  where  he  was  born,  the 
way  which  he  went  when  he  carried  his  cross,  the  holy  gTave 
where  he  was  buried  (where  there  is  a  temple  which  pil- 
grims use  to  visit,  from  whence  they  use  to  bring  the  mark 
as  a  pleasing  badge  of  honour)  ;  but  how  more  of  Christ  is 
there  in  our  suffering  for  his  cause  and  truth,  and  in  follow- 
ing him  in  a  mortified,  self-denying  life,  than  in  following 
him  in  the  path  that  he  hath  trodden  upon  earth !  His 
enemies  saw  his  cross,  his  grave ;  his  mother,  his  person. 
This  did  not  heal  their  sinful  souls,  and  make  them  happy ; 
but  the  cross  that  he  calleth  us  to  bear  is  a  life  of  suffering 
for  righteousness'  sake  ;  in  which  he  commandeth  us  to  re- 
joice, and  be  exceedingly  glad,  because  our  reward  is  great 
in  heaven,  though  all  manner  of  evil  be  spoken  of  us  falsely 
by  men  on  earth,  Matt.  v.  11,  12.  This  is  called  a  being 
partaker  of  Christ's  sufferings,  in  which  we  are  commanded 
to  rejoice,     that,  when  his  glory  shall  be  revealed,  we  may 


206 


TO  THE  READER. 


be  glad  also  with  exceeding  joy,"  1  Pet.  iv.  13.  And  as 
the  sufferings  of  Christ  aboimd  in  us,  so  our  consolation 
aboundeth  by  Christ."  2  Cor.  i.  5.  Till  we  come  up  to  a 
life  of  wiUing  mortification,  and  pleased,  contented  suffering 
with  Christ,  we  are  in  the  lower  form  of  his  school,  and,  as 
cliildi-en,  shall  tremble  at  that  which  should  not  cause  our 
ten'or  ;  and,  through  misapprehensions  of  the  case  of  a  de- 
parting soul,  shall  be  afraid  of  that  which  should  be  our 
joy.  I  am  not  such  an  enemy  to  the  esteem  of  relics,  but 
if  one  could  shew  me  the  veiy  stocks  that  Paul  and  Silas 
sat  in  when  they  sung  psalms  in  their  imprisonment  (Acts 
x^•i.),  I  could  be  contented  to  be  put  (for  the  like  cause) 
into  the  same  stocks,  ^vith  a  special  willingness  and  plea- 
sure :  how  much  more  should  we  be  willing  to  be  conformed 
to  our  suffering  Lord  in  a  spirit  and  life  of  true  mortifica- 
tion ! 

3.  Hold  communion  also  with  his  suffering  members : 
desire  not  to  dwell  in  the  tents  of  wickedness,  nor  to  be 
planted  among  them  that  flourish  for  a  time,  that  may  be 
pestroyed  for  ever,  Psal.  xcii.  6,  7.  I  had  rather  have 
Bradford's  heart  and  faggot  than  Bonner's  bishopric.  It 
was  holy  Stephen,  and  not  those  that  stoned  him,  that  saw 
heaven  opened,  and  the  Son  of  man  sitting  at  the  right 
hand  of  God  (Acts  xii.  56),  and  that  could  jo^-fully  say, 

Lord  Jesus,  receive  my  spirit."  He  liveth  not  by  faith 
(though  he  may  be  a  hanger-on  that  keepeth  up  some  pro- 
fession for  fear  of  being  damned)  who  chooseth  not  rather 
to  suffer  afiliction  vrith  the  people  of  God,  than  to  enjoy 
the  pleasiu-es  of  sin  for  a  season  ;  and  esteemeth  not  the 
very  reproach  of  Christ  greater  riches  than  the  treasures  of 
the  world,  as  ha^•ing  respect  to  the  recompence  of  reward, 
Heb.  xi.  25,  26. 

4.  Live  as  if  heaven  were  open  to  your  sight,  and  then 
dote  upon  the  delights  of  worldlings  if  you  can  ;  then  love 
a  life  of  fleshly  ease  and  honour,  better  than  to  be  with 
Christ,  if  you  can.  But  of  this  I  have  spoken  at  large  in 
other  writings. 

Christian,  make  it  the  study  and  business  of  thy  life  to 


TO  THE  READER. 


207 


learn  to  do  thy  last  work  well,  that  work  which  must  be 
done  but  once  ;  that  so  death,  which  transmits  unholy  souls 
into  utter  darkness  and  despaii',  may  dehver  thy  spirit  into 
thy  Redeemer's  hands,  to  be  received  to  his  glory,  accord- 
ing to  that  blessed  promise,  John  xii.  26.  And  while  I 
am  in  the  flesh  beg  the  same  mercy  for 

Thy  brother  and  companion  in  tribulation,  and  in  the 
kingdom  and  patience  of  Jesus  Christ, 

RICHARD  BAXTER. 

London^  Jan.  31,  1661. 


209 


THE  LAST  WORK  OF  A  BELIEVER. 


"  Lord  Jesus,  receive  my  spirit." — Acts  vii.  59. 

The  birth  of  nature,  and  the  new  birth  of  grace,  in  their 
measure  resemble  the  death  of  saints,  which  is  the  birth  of 
glory.  It  is  a  bitter-sweet  day,  a  day  that  is  mixed  of  sor- 
row and  joy,  when  nature  must  quit  its  familiar  guest,  and 
yield  to  any  of  these  changes.  Our  natural  birth  is  not 
without  the  throes,  and  pain,  and  groanings  of  the  mother, 
though  it  transmit  the  child  into  a  more  large,  and  hght- 
some,  and  desirable  habitation.  Our  spiritual  birth  is  not 
without  its  humbling  and  heart-piercing  sorrows  ;  and  when 
we  are  brought  out  of  darkness  into  the  marvellous  light,  we 
leave  our  old  companions  in  displeasure,  whom  we  forsake, 
and  our  flesh  repining  at  the  loss  of  its  sensual  deUghts. 
And  our  passage  into  glory  is  not  without  those  pangs  and 
fears  which  must  needs  be  the  attendants  of  a  pained  body 
ready  to  be  dissolved,  and  a  soul  that  is  going  through  so 
strait  a  door  into  a  strange,  though  a  most  blessed  place; 
and  it  leaveth  our  lamenting  friends  behind,  that  feel  their 
loss,  and  would  longer  have  enjoyed  our  company,  and  see 
not  (though  they  believe)  the  glory  of  the  departed  soul. 
And  this  is  our  case  that  are  brought  hither  this  day,  by  an 
act  of  Providence  sad  to  us,  though  joyous  to  our  departed 
friend;  by  a  voice  tliat  hath  called  her  into  glory,  and  call- 
ed us  into  this  mourning  plight :  even  us  that  rejoice  in  the 
thoughts  of  her  felicity,  and  are  not  so  cruel  as  to  wish  her 
again  into  this  coriniptible  flesh,  and  calamitous  world,  from 

Q 


210  THE  L-\ST  WORK  OF  A  BELIEVER. 

the  glorious  presence  of  the  Lord  :  and  yet  should  have  kept 
her  longer  from  it,  for  om-  o-vvn  and  others'  sakes,  if  oiu-  wis- 
dom had  been  fit  to  rule,  or  our  -wills  to  be  fulfilled,  or  if 
our  prayers  must  have  been  answered,  according  to  the 
measure  of  om*  failing  apprehensions  or  precipitant  desires. 
But  folly  must  submit  to  the  incomprehensible  wisdom,  and 
the  desire  of  the  creature  must  stoop  to  the  will  of  the 
Creator.  The  interest  of  Chi-Lst  must  be  prefeiTed  when  he 
calleth  for  his  own,  and  om-  temporary  interest  must  give 
place  :  flesh  must  be  silent  and  not  contend,  and  dust  must 
not  dare  to  question  God ;  he  knoweth  best  when  his  fruit 
is  ripe,  and  though  he  wiU  allow  our  moderate  sorrows,  he 
will  not  so  much  injure  his  saints  as  to  detain  them  with 
us  from  their  jo}-ful  rest,  till  we  are  content  to  let  them  go. 

Thus  also  did  blessed  Stephen  depart  from  glori-  to  glory 
from  a  distant  sight  of  the  glory  of  God,  and  of  Jesus  stand- 
ing at  his  right  hand,  into  the  immediate  presence  and 
fruition  of  that  glor^*.  But  yet  he  must  pass  the  nari'ow  port ; 
enraged  malice  must  stone  him  till  he  che  :  and  lie  must 
undergo  the  pains  of  mart^Tdom  before  he  reach  to  the 
glory  which  he  had  seen.  And  when  he  was  arrived  in 
safety,  he  leaveth  his  brethren  scattered  in  the  storm,  and 
devout  men  make  great  lamentation  at  his  biu^al,  Acts  viii. 
2.  Though  it  is  probable  by  the  ordinary  acceptation  of 
the  word  «»S*»f  tvXafitie,  that  they  were  not  professed 
Christians,  but  devout  prosehtes  (such  as  Cornelius  and  the 
Ethiopian  eunuch  were),  that  biuied  and  thus  lamented 
Stephen,  as  knowing  him  to  be  an  excellent  person,  cruelly 
murdered  by  the  raging  Jews  ;  yet  theii*  example,  in  s  case 
not  culpable,  but  commendable,  may  be  imitated  O}-  be- 
lievers, upon  condition  that,  -with  our  sense  of  the  excellency 
of  the  persons,  and  of  our  loss  by  their  removal,  we  exceed 
them  that  had  but  a  darker  revelation  in  our  jo^-frd  sense  of 
the  fehcity  of  the  translated  souls. 

The  occasion  of  the  death  of  this  holy  man  was  partly 
that  he  surpassed  others,  as  bemg  ftdl  of  faith,  and  of  the 
Holy  Ghost :  and  partly  that  he  plainly  rebuked  the  bliiid 
and  furious  persecuting  zeal  of  the  Jews,  and  bore  a  most 


THE  LAST  WORK  OF  A  BELIEVKR.  211 

resolute  testimony  of  Christ.  It  is  an  ill  time  when  men 
must  suffer  because  they  are  good,  and  deserve  not  suffer- 
ing, but  reward  ;  and  they  are  an  unhappy  people  that  have 
no  more  grace  or  wit  but  to  fight  against  heaven,  and  set 
themselves  under  the  strokes  of  God's  severest  justice,  by 
persecuting  them  that  are  dear  to  Christ,  and  faithfully  per- 
form their  duty.  It  is  no  strange  thing  for  the  zeal  and 
interest  of  a  faction  to  make  men  mad ;  so  'mad  as  impla- 
cably to  rage  against  the  offspring  of  heaven,  and  to  hate 
men  because  they  are  fiiithful  to  their  great  Master,  and 
because  they  are  against  their  faction  ;  so  mad  as  to  think 
that  the  interest  of  their  cause  requireth  them  to  destroy 
the  best  with  the  greatest  malice,  because  they  stand  most 
in  their  way,  and  to  forget  that  Christ,  the  revenger  of  his 
elect,  doth  take  all  as  done  to  him  that  is  done  to  them ;  so 
mad  as  to  forget  all  the  terrible  threatenings  of  God,  and 
terrible  instances  of  his  avenging  justice  against  the  enemies 
of  his  servants,  whom  he  taketh  as  his  own ;  and  to  ruin 
their  own  reputations  by  seeking  to  defame  the  upright, 
whose  names  God  is  engaged  to  honour,  and  whose  righte- 
ousness shall  shine  forth  as  the  sun,  when  foolish  malignity 
hath  done  its  worst.  When  Christ  had  pleaded  his  cause 
effectually  with  Saul,  that  was  one  of  the  persecutors 
of  Stephen,  he  maketh  him  confess  that  he  was  *'.^tf<rus 
if^f^xivofiivas,  exceedingly,  excessively,  or  be}'ond  measur-e  mad 
against  the  Christians. 

But  this  blessed  protomart}T,  in  despite  of  malice,  doth 
safely  and  joyfully  pass  through  all  their  rage  to  heaven. 
By  killing  him  they  make  him  more  than  conqueror,  and 
send  him  to  receive  his  cro^vn.  And  he  shuts  up  all  the 
action  of  his  life  in  imitation  of  liis  suffering  Lord,  with  a 
twofold  request  to  Heaven,  the  one  for  himself,  that  his 
spirit  may  be  received,  the  other  for  his  persecutoi's,  that 
this  sin  may  not  be  laid  to  their  charge.  Acts  vii.  59,  60  ; 
for  so  you  may  find  Christ  did  before  him,  "  Father,  for- 
give them ;  for  they  know  not  what  they  do ; "  and,  "  Father, 
into  thy  hands  I  commend  my  spirit,"  Luke  xxiii,  34,  46. 
Only  Christ  directeth  his  prayer  immediately  to  the  Father, 


212  THE  LAST  WORK  OF  A  BELIEVER. 

and  Stephen  to  Christ,  as  being  one  that  had  a  mediator, 
when  Christ  had  none,  as  needing  none  ;  and  being  now 
bearing  witness,  by  his  suffering,  to  Christ,  and  therefore  it 
was  seasonable  to  direct  his  prayer  to  him  ;  but  especially 
because  it  was  an  act  of  mediation  that  he  petitioneth  for, 
and  therefore  directeth  his  petition  to  the  Mediator. 

Tliis  first  request  of  tliis  d^ing  saint,  which  I  have  chosen 
to  handle,  as  suitable  and  seasonable  for  our  instruction  at 
this  time,  in  a  few  words  containeth  not  a  few  exceeding 
useful,  wholesome  truths. 

As  I.  It  is  here  plainly  intimated  that  Jesus  Christ  is 
exalted  in  glory,  in  that  he  hath  power  to  receive  departed 
souls. 

n.  That  Christ  is  to  be  prayed  to,  and  that  it  is  not  our 
duty  to  direct  all  our  prayers  only  to  the  Father.  Especially 
those  things  that  belong  to  the  office  of  the  Mediator,  as  in- 
terceding for  us  in  the  heavens,  must  be  requested  of  the 
Mediator.  And  those  thmgs  which  belong  to  the  Father  to 
give  for  the  sake  of  the  Mediator,  must  be  asked  of  the 
Father  for  his  sake.  I  cannot  now  stay  to  tell  you  in  par- 
ticular what  belongeth  to  the  one,  and  what  unto  the  other. 

III.  That  man  hath  a  spu'it  as  well  as  a  body  ;  of  which 
more  anon. 

rV^.  That  this  spirit  dieth  not  with  the  body  (unless  you 
will  call  a  mere  separation  a  djing.) 

V.  That  Christ  doth  receive  the  spuits  of  his  saints  when 
they  are  separated  firom  the  body. 

VI.  That  a  d}ing  Christian  may  confidently  and  com- 
fortably commend  his  spirit  to  Christ,  to  be  received  of 
him. 

Vn.  That  prayer  in  general,  and  this  prayer  in  special. 
That  Christ  will  receive  om-  departing  souls,  is  a  most  suit- 
able conclusion  of  all  the  actions  of  a  Christian's  life. 

The  first  and  second  of  these  doctrines,  offered  us  by  this 
text,  I  shall  pass  by. 

The  third  is  not  questioned  by  any  that  knoweth  himself 
to  be  a  man  :  but  that  we  may  uuderetand  it,  and  the  rest, 
we  must  consider  what  the  word     spiiit"  doth  here  sig- 


TUE  LAST  WOKK  01  A  BELIEVEII.  213 

nify.  By  "  spirit"  here,  can  be  meant  nothing  but  th^ 
rational  soul,  which  is  the  principal  constitutive  part  of  the 
man.  For  though  the  word  do  sometimes  signify  the  wind 
or  breath,  and  sometimes  the  moral  and  intellectual  quah- 
fications,  and  have  divers  other  senses,  I  need  not  stay  to 
prove  that  it  is  not  here  so  taken.  Stephen  prayeth  not  to 
Christ  to  receive  his  breath,  his  graces,  or  the  Holy  Ghost, 
but  to  receive  his  rational,  immortal  soul. 

It  is  not  only  the  soul,  but  God  himself,  that  is  called 
"  a  Spirit : "  and  though  the  name  be  fetched  from  lower 
things,  that  is,  because  that  as  we  have  no  adequate  posi- 
tive conception  of  God  or  spirits,  so  we  can  have  no  ade- 
quate proper  names  for  them,  but  must  take  up  with  bor- 
rowed names,  as  answerable  to  our  notions. 

Sometimes  the  word  spirit  (as  Heb.  iv.  12,  &c.)  is  dis- 
tinguished from  the  soul ;  and  then  it  either  signifieth  the 
superior  faculties  in  the  same  soul,  or  the  same  soul  as  ele- 
vated by  grace. 

Do  you  ask,  What  the  soul  is  ?  You  may  also  ask,  AVhat 
a  man  is  ?  And  it  is  pity  that  a  man  should  not  know  what 
a  man  is.  It  is  our  intellectual  nature,  contamuig  also  the 
sensitive  and  vegetative  ;  the  principle,  or  first  act,  by  which 
we  Hve,  and  feel,  and  understand,  and  freely  v,il\.  The  acts 
tell  you  what  the  fliculties  or  powers  are,  and  so  what  the 
soul  is.  If  you  know  what  intellection,  or  reason  and  free- 
will are,  you  may  know  wliat  it  is  to  have  a  spiritual  natiu'e, 
essentially  contauiing  the  power  of  reasoning  and  wilUng. 
It  is  thy  soul  by  which  thou  art  thinking  and  asking  what  a 
soul  is ;  and  as  he  that  reasoneth  to  prove  that  man  hath 
no  reason,  doth  prove  that  he  hath  reason  by  reasoning 
against  it ;  so  he  that  reasoneth  to  prove  that  he  hath  no 
soul,  doth  thereby  prove  that  he  hath  a  reasonable  (though 
abused)  soul- 
Yet  there  ave  some  so  blind  as  to  question  whether  they 
have  souls,  because  the^-  see  them  not ;  whereas  if  they 
could  see  them  with  e}-es  of  flesh  they  were  no  souls,  for 
spirits  are  invisible.  They  see  not  the  air  or  -svind,  and  yet 
they  know  that  air  or  wind  there  is.    They  sec  not  God  or 


214 


THE  L-^ST  AVOKK  OF  A  BELIEVER. 


angels,  and  yet  they  ai-e  fools  indeed  if  they  doubt  whether 
there  be  a  God  and  angels.  If  thoy  see  not  their  eyes,  yet 
they  know  that  they  have  eyes,  because  with  those  eyes  they 
see  other  things.  And  if  they  know  not  directly  and  in- 
tuitively that  they  have  rational  souls,  they  might  know  it 
by  their  knoAving  other  thmgs,  which  without  such  souls 
cannot  be  kno"svn.  It  is  just  Avith  God  that  those  that  live 
as  cai-nally,  and  brutishly.  and  neghgently,  as  if  they  had  no 
souls  to  use  or  care  for.  should  at  last  be  given  up  to  ques- 
tion whether  they  have  souls  or  no. 

O  Avoeful  fall !  depraved  nature  !  O  miserable  men,  that 
have  so  far  departed  from  God,  as  to  deny  both  themselves 
and  God !  or  to  question  whether  God  be  God,  and  man  be 
man.  Return  to  God,  and  thou  wilt  come  to  thyself.  For- 
get not,  man,  thy  noble  natm-e.  thy  chiefest  part :  think  not 
that  thou  art  only  shell,  because  thou  seest  not  through  the 
shell.  It  is  souls  that  convei"se  by  the  bodies  while  they  are 
in  tlesh.  It  is  thy  soul  that  I  am  speaking  to,  and  thy  soul 
that  understandeth  me.  When  thy  soul  is  gone,  I  will 
speak  to  thee  no  more.  It  is  thy  soid  that  is  the  workman- 
ship of  God  by  an  immediate  or  special  way  of  fabi-ication. 
"  The  souls  Avhich  I  have  made,"  Isa.  Ivii.  16.  "  He 
breathed  into  man  the  breath  of  lite,  and  he  became  a  hv- 
ing  soul,"  Gen.  ii.  7.  It  is  thy  soul  that  is  said  to  be  made 
alter  God's  image  ;  in  that  thou  art  ennobled  with  a  capa- 
cious understanding  and  free-will ;  and  it  is  thy  soul  that  is 
the  immediate  subject  of  his  moral  image,  even  spiritual 
wisdom,  righteousness,  and  holiness.  God  hath  not  hands, 
and  feet,  and  other  membei-s,  as  thy  body  hath.  How 
noble  a  nature  is  that  which  is  capable  of  knowing  not  only 
things  in  the  world  (in  its  measm*e),  but  God  himself,  and 
the  things  of  the  world  that  is  to  come  ;  and  caj)able  of 
loving  and  enjoying  God,  and  of  seeking  and  serving  liim 
in  order  to  that  enjoyment !  Christ  thought  not  basely  of  a 
soul  that  redeemed  souls  at  such  u  price,  when  he  made  his 
soul  an  otiering  for  sin,  Isa.  liii.  10.  AVere  it  not  for  our 
immortal  souls,  would  God  ever  honour  us  Avith  such  i^ela- 
tions  to  him  ns  to      his  chiklren  V    (For  he  is  iii'st  the  Fa- 


THE  I.AF.T  vrOrtK  OF  A  BELIEVER.  215 

thcr  of  spirits  (Ileb.  xii  9),  and  then  the  Father  of  saints.) 
Should  vre  be  called  the  spouse  and  the  members  of  Christ  ? 
would  he  be  at  so  much  cost  upon  us  ?  should  angels 
attend  us  as  ministering  spirits,  if  we  had  not  spirits  Mt  to 
minister  to  God?  Would  the  Spirit  of  God  himself  dwell  in 
us,  and  quicken  and  beautify  us  with  his  grace,  should  a 
world  of  creatures  (avIiosc  corporeal  substance  seems  as  ex- 
cellent as  ours)  attend  and  serve  us,  if  we  were  but  an  inge- 
nious sort  of  brutes,  and  had  not  rational,  immortal  souls  ? 
Should  such  store  of  mercies  be  proA^ded  for  us,  should  mi- 
nisters be  provided  to  preach,  and  pray,  and  labour  for  us, 
if  we  had  not  souls  to  save  or  lose?  "  They  watch  for  your 
souls  as  they  that  must  give  account,"  Heb.  xiii.  17.  AVhy 
should  they  preach  in  season  and  out  of  season,  and  suffer 
so  much  to  perform  their  work,  but  that  they  know  that 
"  he  that  -winneth  souls  is  wise,"  Prov.  xi.  30  ;  and  that 
"  he  which  converteth  the  sinner  from  the  eiTor  of  his  way, 
doth  save  a  soul  from  death,  and  hide  a  multitude  of  sins," 
James  v.  20.  Tlie  devil  himself  may  tell  you  the  worth  of 
souls  when  he  compasseth  the  earth  (Job  i.  7),  and  goeth 
about  night  and  day  to  deceive  them,  and  devour  them 
(1  Pet.  V.  8),  and  yet  can  he  make  you  believe  that  they 
are  so  worthless  as  to  be  abused  to  the  basest  drurlgery,  to 
be  poisoned  with  sin  and  sensuality,  to  be  ventured  for  a 
thing  of  nought? 

O  sirs  !  have  you  such  immortal  souls,  and  will  you  sell 
them  for  a  lust,  for  a  beastly  pleasure,  for  liberty  to  glut 
your  flesh,  or  for  the  price  that  Judas  sold  his  Lord  for?  Is 
thy  soul  no  more  worth  than  honour,  or  wealth,  or  fooUsh 
mirth  ?  Is  thy  soul  so  base  as  not  to  be  worth  the  care  and 
labour  of  a  holy  life  ?  Is  the  world  worth  all  thy  care  and 
labour,  and  shall  less  be  called  too  much  ado,  when  it  is  for 
thy  precious  soul  ?  Alas  !  one  would  think  by  the  careless, 
fleslily  lives  of  many,  thftt  they  remember  not  that  thoy  have 
souls.  Have  they  not  need,  in  the  depth  of  their  security, 
in  the  height  of  their  ambition,  and  in  the  heat  of  fleshly 
lusts,  to  have  n  monitor  to  call  to  thorn.  Remember  that  thou 


216  THE  LAST  "WORK  OF  A  BELIEVER. 

art  a  man,  and  that  thou  hast  a  soul  to  save  or  lose  ?  What 
thinkest  thou  of  thy  negligence  and  carnal  life,  rrhen  thou 
readest  that  so  holy  a  man  as  Paul  must  keep  under  his 
body,  and  bring  it  into  subjection,  lest  he  should  be  a  cast- 
away after  all  his  labours?  1  Cor.  ix.  25-27.  O  live  not 
as  if  the  flesh  were  the  man,  and  its  pleasure  your  felicity  ; 
but  live  as  those  that  have  spints  to  take  care  of. 

Doct.  TV.  The  spirit  of  man  doth  survive  the  body ;  it 
dieth  not  with  it.  It  is  not  annihilated  ;  it  is  not  resolved 
into  the  essence  of  some  common  element  of  souls,  where  it 
loseth  its  specific  form  and  name.  It  >yas  still  the  spuit  of 
Stephen  that  was  received  by  Christ.  It  sleepeth  not.  To 
confute  the  dream  of  those  that  talk  of  the  sleeping  of  souls, 
or  any  lethargic,  unintelligent,  or  inactive  state,  of  so  excel- 
lent, capacious,  and  active  a  nature,  were  but  to  dispute 
with  sleeping  men.  When  we  say  it  is  immortal,  we  mean 
not  that  it,  or  any  creature,  hath  in  itself  a  self-supporting 
or  self-preserving  sufficiency ;  or  that  they  are  necessary  be- 
ings, and  not  contingent ;  or  primitive  beings,  and  not  de- 
rived from  another  by  creation.  AVe  know  that  all  the 
world  would  turn  to  nothing  in  a  moment  if  God  did  but 
withdraw  his  preserving  and  upholding  influence,  and  but 
suspend  that  will  that  doth  continue  them.  He  need  not 
exert  any  positive  will  or  act  for  their  destruction  or  annihi- 
lation. Though  ejusdem  est  annihilare^  cnjus  est  creare^  none 
can  annihilate  but  God ;  yet  it  is  by  a  positive,  efficient  act 
of  will  that  he  createth  ;  and  by  a  mere  cessation  of  the  act 
of  his  preserving  will  he  can  annihilate.  I  mean  not  by 
any  change  in  him,  -  but  by  willing  the  continuance  of  the 
creature  but  till  such  a  period  ;  but  yet  he  that  will  perpe- 
tuate the  spirit  of  man,  hath  given  it  a  nature  (as  he  hath 
done  the  angels)  fit  to  be  perpetuated  ;  a  nature  not  guilty 
of  composition  and  elementary  materiality,  which  might  sub- 
ject it  to  con-uption.  So  that  as  there  is  an  aptitude  in  iron, 
or  silver,  or  gold  to  continue  longer  than  grass,  or  flowers,  or 
flesh  ;  and  a  reason  of  its  duration  may  be  given  a  natura 
rci^  from  that  aptitude  in  subordination  to  the  will  of  God  ; 


THE  LAST  WORK  OF  A  BELIEVER,  217 

SO  there  is  such  an  aptitude  in  the  nature  of  the  soul  to  be 
immortal,  which  God  maketh  use  of  to  the  accomplishment 
of  his  will  for  its  actual  perpetuity. 

The  heathenish  Socinians,  that  deny  the  immortality  of 
the  soul  (yea,  worse  than  heathenish,  for  most  heathens 
do  maintain  it),  must  deny  to  Christ  himself,  as  well  as  to 
his  members  ;  for  he  used  the  like  recommendation  of  his 
soul  to  his  Father  when  he  was  on  the  cross,  as  Stephen 
doth  here  to  him.  K  "  Lord  Jesus,  receive  my  spirit,"  be 
words  that  prove  not  the  sur\-i\-ing  of  the  spirit  of  Stephen  ; 
then,  "  Father,  into  thy  hands  I  commend  my  spirit,"  will 
not  prove  the  surviving  of  the  spirit  of  Christ.  And,  then, 
what  do  these  infidels  make  of  Christ,  who  also  deny  his 
Deity ;  and  consequently,  make  him  nothing  but  a  corpse, 
when  his  body  was  in  the  grave  ?  How  then  did  he  make 
good  his  promise  to  the  penitent  malefactor?  "  This  day 
shalt  thou  be  with  me  in  paradise."  But  he  that  said, 
"  Because  I  live,  ye  shall  Hve  also"  (John  xiv.  19),  did 
live  in  the  spirit,  while  he  was  put  to  death  in  the  flesh, 
1  Ptt.  iii.  18  ;  and  receiveth  the  spirits  of  his  servants  unto 
life  eternal,  while  their  flesh  is  rotting  in  the  grave.  This 
\ery  text  is  so  clear  for  this,  if  there  were  no  other,  it 
might  end  the  controversy  with  all  that  believe  the  holy 
Scriptures. 

I  confess  there  is  a  sleep  of  souls,  a  metaphorical  sleep  in 
sin  and  in  security,  or  else  the  drowsy  opinions  of  these  in- 
fi.dels  had  never  found  entertainment  in  the  world  ;  a  sleep 
so  deep  that  the  voice  of  God,  in  the  threatenings  of  his 
word,  and  the  alarm  of  his  judgments,  and  the  thimder  of 
his  warnings  by  his  most  serious  ministers,  prevail  not  to 
awaken  the  most :  so  dead  a  sleep  possesseth  the  most  of 
the  ungodly  world,  that  they  can  quietly  sin  in  the  sight  of 
God,  at  the  entrance  upon  eternity,  at  the  doors  of  hell, 
and  the  caUs  of  God  do  not  awaken  them  :  so  dead  a  sleep, 
that  Scripture  justly  calls  them  dead,  Eph.  ii.  1,5;  and 
ministers  may  well  call  them  dead,  for  alas,  it  is  not  our 
voi«!e  that  can  awake  them ;  they  are  as  dead  to  us  :  we 
draw  back  the  curtains  to  let  in  the  light,  and  shew  them 


218  THE  LAST  WORK  OF  A  BELIEVER. 

that  judgment  is  at  hand,  and  use  those  true  but  terrible 
arguments  from  wrath  and  hell,  which  we  are  afraid  should 
too  much  frighten  many  tender  hearers,  and  yet  they  sleep 
on ;  and  om*  loudest  calls,  our  tears,  and  our  entreaties, 
cannot  awaken  them.  We  cry  to  them  in  the  name  of  the 
Lord,  "Awake,  thou  that  sleepest,  arise  from  the  dead,  and 
Christ  shall  give  thee  hght,"  Eph.  v.  14.  This  moral  sleep 
and  death  of  souls,  which  is  the  forerunner  of  everlasting 
death  in  misery,  we  cannot  deny.  But  after  death  even 
this  sleep  shall  cease ;  and  God  will  awaken  them  with  his 
vengeance,  that  would  not  be  awaked  by  his  grace.  Then, 
sinner,  sleep  under  the  thoughts  of  sin  and  God's  displea- 
sure, if  thou  canst.  There  is  no  sleeping  soul  in  hell ;  there 
are  none  that  are  past  feehng.  The  mortal  stroke  that 
layeth  thy  flesh  to  sleep  in  the  dust,  lets  out  a  guilty  soul 
into  a  world  where  there  is  no  sleeping ;  where  there  is  a 
light  irresistible,  and  a  terror  and  torment,  that  will  keep 
them  waking.  K  God  bid  thee  awake  by  the  flames  of 
justice,  he  will  have  no  nay.  Tlie  first  sight  and  feeling 
which  will  surprise  thee  when  thou  hast  left  this  flesh,  will 
awake  thee  to  eternity,  and  do  more  than  we  could  do  ia 
time,  and  convince  thee  that  there  is  no  sleeping  state  for 
separated  souls. 

Doct.  V.  Christ  doth  receive  the  spirits  of  the  saints  when 
they  leave  the  flesh. 

Here  we  shall  first  tell  you  what  Christ's  receixing  of  the 
spirit  is.  The  word  signifieth,  to  take  it  as  acceptable  to 
himself;  and  it  comprehendeth  these  particulars. 

1.  That  Christ  wOl  not  leave  the  new-departed  soul  to 
the  will  of  Satan,  its  malicious  enemy.  How  ready  is  he 
to  receive  us  to  perdition,  if  Christ  refuse  us,  and  receive 
us  not  to  salvation !  He  that  now  seeketh  as  a  roaring  lion 
night  and  day,  as  our  adversary,  to  devour  us  by  deceit, 
will  then  seek  to  devour  us  by  execution.  How  glad  was 
he  when  God  gave  hun  leave  but  to  touch  the  goods,  and 
children  and  body  of  Job  !  And  how  much  more  would  it 
please  his  enmity  to  have  power  to  torment  our  souls !  But 
the  soul  that  fled  to  the  arms  of  Christ  by  faith  m  the  day 


THE  LAST  WORK  OF  K  BELIEYER,  219 

of  trial,  shall  then  find  itself  in  the  arms  of  Christ  in  the 
moment  of  its  entrance  upon  eternity.  O  Christian,  whether 
thou  now  feel  it  to  thy  comfort  or  not,  thou  shalt  then  feel 
it  to  the  ravishing  of  thy  soul,  that  thou  didst  not  fly  to 
Christ  in  vain,  nor  trust  him  in  ,vain  to  be  thy  Saviour. 
Satan  shall  be  for  ever  disappointed  of  his  desired  prey. 
Long  wast  thou  combating  -w-itli  him  ;  frequently  and  strongly 
wast  thou  tempted  by  him.  Tliou  oft  thoughtest  it  was  a 
doubtful  question,  who  should  win  the  day,  and  whether 
ever  thou  shouldst  hold  out  and  be  saved ;  but  when  thou 
passest  from  the  flesh,  in  thy  last  extremity,  in  the  end  of 
thy  greatest  and  most  shaking  feai*s,  when  Satan  is  ready, 
if  he  might,  to  carry  thy  soul  to  hell ;  then,  even  then,  shalt 
thou  find  that  thou  hast  won  the  day.  And  yet  not  thou, 
but  Christ  is  he  that  hath  been  ^'ictorious  for  thee  ;  even  as 
when  thou  livedst  the  life  of  faith,  it  was  not  thou,  but 
Christ  lived  in  thee,  Gal.  ii.  20.  Thou  mayst  fear  at  thy 
departure,  and  leave  the  flesh  with  terror,  and  imagine  that 
Satan  will  presently  devour  thee  ;  but  the  experience  of  a 
moment  will  end  thy  fears,  and  thou  shalt  triumph  against 
thy  conquered  foe.  He  that  saved  thee  fi'om  the  dominion 
of  a  tempting  de\nl,  will  certainly  save  thee  fi'om  him  when 
he  would  torment  thee.  Here  he  would  have  us  that  he 
may  sift  us,  and  get  advantage  on  our  weakness  ;  but  Christ 
prayeth  for  us,  and  strengthenetli  us,  that  our  faith  may  not 
fail,  Luke  xxii.  31.  And  he  that  saveth  us  from  the  sin, 
will  save  us  fi-om  the  punishment,  and  from  Satan's  fury,  as 
he  did  from  his  fi-aud. 

2.  Christ's  recei^dng  us  doth  include  his  favourable  en- 
tertainment and  welcoming  the  departed  soul.  Poor  soul, 
thou  wast  never  so  welcome  to  thy  dearest  friend,  nor  into 
the  arms  of  a  father,  a  husband  or  a  wife,  as  thou  shalt  be 
then  into  the  presence  and  embracements  of  thy  Lord. 
Thou  hearest,  and  readest,  and  partly  believest,  now  how 
he  loveth  us,  even  as  his  spouse  and  members,  as  his  flesh 
and  bone,  Eph.  vi.  But  then  thou  shalt  feel  how  he  loveth 
thee  in  particular.  If  the  angels  of  God  have  joy  at  thy 
conversion,  what  joy  will  there  be  in  heaven  at  thy  entrance 


220  THE  LAST  WORK  OF  A  BRLIKYER. 

into  that  salvation.  And  sure  those  angels  ynW  bid  thee 
welcome,  and  concur  with  Christ  in  that  triumphant  joy. 
If  a  returning  prodigal  find  himself  in  the  arms  of  his  father's 
love,  and  welcomed  home  with  his  kisses,  and  his  robe  and 
feast,  what  welcome  then  may  a  cleansed,  conquered  soul 
expect  when  it  cometh  into  the  presence  of  glorious  love, 
and  is  purposely  to  be  received  with  such  demonstrations  of 
love  as  may  be  fitted  to  magnify  the  love  of  God,  which 
exceedeth  all  the  love  of  man,  as  omnipotency  doth  exceed 
our  impotency,  and  therefore  wOl  exceed  it  in  the  effects  ! 
Though  thou  hast  questioned  here  in  the  dark,  whether 
thou  wert  welcome  to  Christ  when  thou  camest  to  him  in 
prayer,  or  when  thou  camest  to  his  holy  table,  yet  then 
doubt  of  thy  welcome  if  thou  canst. 

Oh  had  we  but  one  moment's  sense  of  the  delights  of  the 
embraced  soul  that  is  newly  received  by  Christ  into  his 
kingdom,  it  would  make  us  think  we  were  in  heaven  already, 
and  transport  us  more  than  the  disciples  that  saw  the  trans- 
figuration of  Christ ;  and  make  us  say,  in  comparing  this 
with  all  the  glory  of  the  world,  "  Master,  it  is  good  for  us 
to  be  here  ; "  but  in  consideration  of  the  full,  to  say.  It  is 
better  to  be  there.  But  it  must  not  be :  earth  must  not  be 
so  happy  as  to  have  a  moment's  sense  of  the  inconceivable 
pleasures  of  the  received  soul ;  that  is  the  reward  and 
croAvn,  and  therefore  not  fit  for  us  here  in  our  conflict. 

But  low  things  may,  by  dark  resemblance,  a  little  help 
us  to  conceive  of  something  that  is  like  them  in  a  low  de- 
gree. How  would  you  receive  your  son,  or  husband,  the 
next  day  after  some  bloody  fight,  where  he  had  escaped 
with  the  victory?  or  your  child,  or  friend,  that  arrived 
safely  afl;er  a  long  and  a  dangerous  voyage?  Would  }ou 
not  run  and  meet  him,  and  with  joy  embrace  him,  if  he  had 
been  many  years  absent,  and  were  now  come  home?  I 
tell  thee,  poor  soul,  thy  Saviour  hath  a  larger  heart,  and 
another  kind  of  love  than  thou  ;  and  other  reasons  of  greater 
force  to  move  him  to  bid  thee  welcome  into  his  presence. 

3.  Christ's  receiving  the  departed  soul  includeth  the  state 
of  blessedness  into  whicli  he  doth  receive  it.     If  }'ou  a.sk 


THE  LAST  WORK  OF  A  BELIEVER.  221 

wliat  that  is,  I  answer,  it  is  unto  himself,  to  be  with  him 
where  he  is ;  and  that  in  general  is  full  of  comfort,  if  there 
were  no  more ;  for  we  know  that  Christ  is  in  no  ill  place  ; 
he  is  glorified  at  the  "  right  hand  of  the  Majesty  on  high," 
Heb.  i,  3.  And  that  the  souls  of  the  righteous,  and  at  last 
their  bodies,  are  received  to  himself,  he  often  teUeth  us  ; 
"  If  any  man  serve  me,  let  hun  follow  me  ;  and  where  lam, 
there  shall  also  my  servant  be,"  John  xii.  26.  "  And  if  I 
go  and  prepare  a  place  for  you,  I  will  come  again  and  re- 
ceive you  unto  myself;  that  where  I  am,  there  ye  may  be 
also,"  John  xiv.  3.  And,  in  the  meantime,  when  we  once 
are  absent  from  the  body,  we  are  present  with  the  Lord 
(2  Cor.  V.  8),  and  that  is  in  the  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens,"  verse  1. 
Paul,  therefore,  desired  '"to  depart,  and  to  be  with  Christ,'' 
as  being  far  better,  PhU.  i.  23 ;  and  Christ  promised  the 
converted  thief,  "  This  day  shalt  thou  be  with  me  in  para- 
dise," Luke  xxiii.  43,  And  our  state  after  the  resurrection 
hath  the  same  description,  "  And  so  shall  we  ever  be  with 
the  Lord,"  1  Thess.  iv.  17.  And  what  it  shall  be  he  de- 
clareth  himself,  "  Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  with  me  where  I  am ;  that  they  may  behold  my 
glory,  which  thou  hast  given  me,"  John  x^-ii.  24.  The  soul  of 
Lazarus  (Luke  x\-i.)  was  received  into  Abraham's  bosom,  where 
he  is  said  to  be  comforted.  The  heavens  receive  Christ  (Acts 
iii.  21),  and  therefore  the  heavens  receive  the  spirits  that  go 
to  him,  even  the  spiidts  of  the  just  made  perfect,  Heb.  xii.  23  ; 
that  is,  that  are  crowned  with  Christ  in  glory,  and  fi-eed  from 
the  imperfections  and  e\\ls  of  this  Hfe.  And  so  that  is  plain, 
though  some  would  pervert  it,  that  "  whether  we  wake  or 
sleep,  we  may  Hve  together  with  him,"  1  Thess.  v,  10.  Xot 
whether  we  wake  to  righteousness,  or  sleep  in  sin,  for  such 
sleepers  Uve  not  with  him ;  nor  whether  we  wake  by  solici- 
tude, or  sleep  in  security ;  nor  whether  we  naturally  wake  or 
sleep  only,  but  whether  we  live,  or  die,  and  so  our  bodies 
sleep  in  death,  yet  we  Uve  together  with  him,  In  a  word, 
Christ  will  receive  us  into  a  participation  of  his  joy  and  glorj' ; 
into  a  joy  as  great  as  our  nature  shall  be  capable  of,  and 


f?22  THE  L\ST  WOKK  OF  A  BEOEVER. 

more  than  "vve  can  now  desire,  and  that  the  largest  heart  on 
earth  can  justly  conceive  of  or  comprehend.  And  because 
all  this  tells  you  but  to  the  ear.  stay  yet  but  a  little  -while, 
and  experimental  sight  and  feeling  shall  tell  you  what  this 
receiving  is,  even  when  we  receive  the  kingdom  that  cannot 
be  moved  (Heb.  xii.  28),  and  when  we  receive  the  end  ol 
our  faith,  the  salvation  of  our  souls.  1  Pet.  i.  9. 

Doct.  YI.  A  d^ing  Christian  may  confidently  and  com- 
fortably recommend  iiis  spirit  to  Christ,  to  be  received  by 
him. 

Though  he  have  formerly  been  a  grievous  sinner,  though 
at  the  present  he  be  fi-ail  and  faults*,  though  he  be  weak  in 
faith,  and  love,  and  duty,  though  his  body  by  sickness  be 
become  imfit  to  serve  his  soul,  and  as  to  present  sensibihty, 
acti^-ity.  or  joy,  he  seem  to  be  past  the  best,  or  to  be  no- 
thing, though  the  tempter  woidd  aggravate  his  sins,  and 
weakness,  and  dulness  to  his  discom-agement.  yet  he  may,  he 
must,  with  confidence  recommend  his  spu'it  to  Christ,  to  be 
received  by  him. 

O  learn  his  doctrine.  Chiistians.  that  you  may  use  it  in  the 
hour  of  your  last  distress.  The  hour  is  near ;  the  distress  will 
be  the  greatest  that  ever  you  were  in.  As  well  as  we  seem 
now  while  we  are  hearing  this,  oiu*  timi  is  nigh.  The  mid- 
wife is  not  so  necessary  to  the  hfe  of  the  child  that  receiveth 
it  into  the  world,  as  Chi-ist's  receiving  will  be  then  to  our 
everlasting  life.  To  say  over  heaitlessly  these  words,  "  Lord 
Jesus,  receive  my  spirit,"  will  be  no  more  than  a  dead-hearted 
h^-pocrite  may  do.  Such  formal  hp-service  in  life  or  at 
death  doth  profit  nothing  to  salvation  ;  now  make  such 
necessary  prepai*ation,  that  at  death  you  may  have  well- 
grounded  confidence  that  Jesus  Christ  will  receive  your 
spirits. 

1.  And  fii'-st,  let  me  biing  this  to  the  carnal,  unprepared 
sinner. 

Poor  sinner,  what  thoughts  hast  thou  of  thy  dying  hour, 
and  of  thy  departuig  soid  ?  I  wonder  at  thee  what  thoughts 
thou  hast  of  them,  that  thou  canst  sin  so  boldly,  and  five  so 
carelessly,  and  talk  or  hear  of  the  life  to  come  so  senselessly 


THE  LAST  WORK  OF  A  BELIE^TER.  223 

as  thou  dost !  Thou  mightest  "well  think  I  -wronged  thee, 
if  I  took  thee  to  be  such  a  brute  as  not  to  know  that  thou 
must  die.  Thy  soul  that  brought  thy  body  hither,  that 
causeth  it  now  to  hear  and  understand,  that  carrieth  it  up 
and  down  the  world,  must  very  shortly  be  required  of  thee, 
and  must  seek  another  habitation.  What  thoughts  hast 
thou  of  thy  departing  soul  ?  AVill  Christ  receive  it  ?  Hast 
thou  made  sm-e  of  that  ?  Or  hast  thou  made  it  thy  prmci- 
pal  care  and  business  to  make  sure  ?  Oh,  what  doth  in- 
toxicate the  brains  of  sensual,  worldly  men,  that  they  drown 
themselves  in  the  cares  of  this  life,  and  ride  and  run  for 
transitory  riches,  and  live  upon  the  smoke  of  honour  and 
applause,  and  never  soberly  and  seriously  bethink  them 
whether  Christ  vdll  receive  theii"  departed  souls  !  That  they 
can  fill  their  nnnds  Avith  other  thoughts,  and  fill  their  mouths 
with  other  talk,  and  consume  their  time  in  other  inconsider- 
able emplo}Tuents,  and  take  no  more  care,  and  spend  no 
more  thoughts,  and  words,  and  time  about  the  entertain- 
ment of  their  departing  souls  !  When  they  are  even  ready 
to  be  gone,  and  stand,  as  it  were,  on  tiptoe;  when  fevers, 
and  consumptions,  and  many  hundred  diseases  are  all  abroad 
so  busily  distributing  their  summonses ;  and  when  the  gates 
of  deatli  have  so  many  passengers  crowding  in,  and  souls  a 
remakhig  such  haste  away,  will  you  not  consider  what  shall 
become  of  yours  ?  Will  }-ou  say  that  you  hope  well,  a«id 
you  must  venture  ?  K  God  had  appomted  you  nothing  to 
do  to  prepare  for  yom*  safe  passage  and  entertainment  with 
Christ,  you  might  then  take  up  with  such  an  answer  ;  but  it 
is  a  mad  adventure  to  leave  all  undone  that  is  necessary  to 
your  salvation,  and  then  to  say,  you  must  put  it  to  the  ven- 
ture. K  you  die  in  an  unrenewed  and  imjustified  state,  it 
is  past  all  ventm-e ;  for  it  is  certain  that  Christ  will  not  re- 
ceive you.  You  may  talk  of  hoping,  but  it  is  not  a  matter 
to  be  hoped  for.  Hope  that  God  wiQ  make  good  every 
word  of  his  promise,  and  spare  not ;  but  there  is  no  more 
hope  that  Christ  will  receive  the  souls  of  any  but  of  his 
members,  than  there  is  that  he  will  prove  a  har.  He  never 
promised  to  save  any  others ;  and  that  is  not  aU,  but  he  hath 


224  THE  LAST  WORK  OF  A  BELIEVER. 

declared  and  professed  frequently  that  he  will  not.  And  you 
are  no  believers  if  you  A\ill  not  believe  him  ;  and  if  you  be- 
lieve him,  you  must  believe  that  the  unbelievers,  the  unre- 
generate,  the  unholy,  and  the  workers  of  iniquity,  shall  not 
be  received  into  the  kingdom  of  heaven,  for  he  hath  professed 
it,  John  iii.  3,  36  ;  Heb.  xii.  14;  Matt.  vii.  23. 

If  Christ  would  receive  the  souls  of  all,  your  venture  then 
had  reason  for  it ;  or  if  he  had  left  it  as  a  thing  that  depended 
only  on  his  unrevealed  will,  and  not  on  any  preparations  of 
our  o^vn,  we  might  then  have  quit  ourselves  of  the  care,  and 
cast  it  all  on  him,  as  being  his  part,  and  none  of  ours.  But 
it  is  not  so,  I  hope  I  need  not  tell  you  that  it  is  not  so. 
Believe  it,  the  question  must  be  now  resolved,  and  resolved 
by  yourselves,  whether  Christ  shall  receive  yom-  departed 
souls,  or  cast  them  off  as  fii-ebrands  for  hell.  He  hath  made 
the  law,  and  set  down  the  terms  already  to  which  he  vnll 
unalterably  stand,  and  which  we  must  trust  to.  It  is  now 
that  you  must  labour  to  be  accepted  of  him,  "  for  we  must 
aU  appear  before  the  judgment-seat  of  Christ;  that  every  one 
may  receive  the  things  done  m  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or  bad,"  2  Cor.  v.  10. 
O  sirs  !  this  is  the  reason  of  our  importunity  with  you. 
"  Knowing  the  terror  of  the  Lord,  we  persuade  men,"  saith 
the  apostle  in  the  next  Avords,  ver.  1 1 .  We  know  that  the 
sentence  will  be  just,  and  that  it  is  now  in  your  own  hands 
what  judgment  then  shall  pass  upon  you.  And  if  just  now 
your  souls  were  passing  hence,  before  you  went  from  the 
place  you  sit  in,  would  you  think  any  care  could  be  too 
great  to  make  sure  that  they  should  go  to  happiness.  Oh 
that  you  would  consider  how  much  it  is  your  own  work,  and 
how  much  it  resteth  on  yom-selves  what  Christ  shall  then  do 
with  you !  Then  you  \vi\\  cry  to  him  for  mercy,  O  cast  not 
away  a  miserable  soul !  Lord,  receive  me  into  thy  kingdom ! 
But  now  he  must  entreat  you  to  be  saved,  and  to  be  the 
people  that  he  may  then  receive,  and  you  ^-ill  not  heai'  him. 
And  if  you  will  not  hear  him  when  he  calleth  on  you,  and 
beseecheth  you  to  repent  and  to  prepare,  as  sure  as  Christ 
is  CHrist,  he  will  not  hear  you  when  you  cry  and  call  for 


THE  LAST  WORK  OF  A  BELIEVER.  225 

mercy  too  late  in  your  extremity.  Read  Prov.  i.  and  you 
will  see  this  is  true.  It  is  you  that  are  to  be  entreated  that 
Christ  may  receive  you,  for  the  umvilHngness  and  backward- 
ness is  on  your  part.  You  are  now  poisoning  your  souls  by 
sin  ;  and  when  we  cannot  entreat  you  either  to  forbear,  or 
to  take  the  vomit  of  repentance,  yet  when  you  are  gasping 
and  dying  of  your  own  wilful  self-mm'der,  you  will  then  cry 
to  Christ,  and  think  he  must  receive  you  upon  terms  incon- 
sistent with  his  justice,  holiness,  and  truth.  But  flatter  not 
yourselves,  it  will  not  be.  This  is  the  accepted  time  ;  be- 
hold, now  is  the  day  of  salvation.  Refuse  it  now,  and  it  is 
lost  for  ever.  O  sirs,  if  this  were  the  hour,  and  you  were 
presently  to  be  received  or  refused,  would  you  blame  me  to 
cry  and  call  to  you  with  all  the  fervour  of  my  soul,  if  I  knew 
that  it  were  in  your  own  choice  whether  you  would  go  to 
heaven  or  hell  ?  Why,  now  it  is  in  your  choice.  Life  and 
death  are  set  before  you.  Christ  will  receive  you  if  you  "svill 
but  come  within  the  capacity  of  his  acceptation.  If  you  will 
not,  there  will  then  be  no  remedy.  It  is  a  doleful  thing  to 
observe  how  Satan  doth  bewitch  poor  sinners.  That  when 
time  is  gone,  and  the  door  of  mercy  is  shut  against  them, 
they  would  think  no  cries  too  loud  for  mercy,  and  no  impor- 
tunity too  great.  For  Christ  telleth  us,  that  then  they  will 
cry,  "  iiord.  Lord,  open  to  us,"  Matt.  xxv.  10,  11.  And 
yet  now,  when  the  door  stands  open,  no  arguments,  no  ear- 
nestness, no  tears,  can  entreat  them  to  enter  in.  Then  there 
is  not  the  most  senseless  sinner  of  you  all  but  would  cry 
more  strongly  than  Esau  for  the  blessing,  when  his  tears 
could  find  no  place  for  repentance,  Heb.  xii.  16,  17  ;  Lord, 
receive  a  miserable  soul !  O  whither  shall  I  go  if  thou  re- 
ceive me  not !  I  must  else  be  tormented  in  those  scorching 
flames.  And  yet  now  you  will  sell  your  bh'thright  for  one 
morsel ;  for  a  little  of  Judas's  or  Gehazi's  gain,  for  the  ap- 
plause of  worms,  for  the  pleasing  of  your  flesh  that  is  turn- 
ing to  corruption,  for  the  delights  of  gluttony,  drunkenness, 
sports,  or  lust.  There  is  not  a  man  of  you  but  would  then 
pray  more  earnestly  than  those  that  you  now  deride  for 

p 


226  THE  LAST  WORK  OF  A  BELIEVER. 

earaest  prajing,  as  if  they  whined,  and  were  ridiculous.  And 
yet  now  you  vnW  neither  be  serious  in  prayer,  nor  hear 
Christ,  or  his  messengers,  when  he  maketh  it  his  earnest  re- 
quest to  you  to  come  in  to  him  that  you  may  have  hfe,  John 
V.  40.  Then  you  will  knock  when  the  door  is  shut,  and 
cry.  Lord,  open  to  a  miserable  sinner  !  and  yet  now  you  will 
not  open  unto  him,  when  by  his  word  and  Spirit,  his  mercies 
and  afflictions,  he  standeth  at  the  door  of  your  stubborn 
hearts,  and  calleth  on  you  to  repent  and  turn  to  God  ;  now 
our  entreaties  cannot  so  much  as  bring  you  on  your  knees, 
or  bring  you  to  one  hour's  serious  thoughts  about  the  state 
of  those  souls  that  are  so  near  their  doom.  O  sirs !  for 
your  souls'  sake,  lay  by  your  obstinacy.  Pity  those  souls 
that  then  you  will  beg  of  Christ  to  pity.  Do  not  you  damn 
them  by  your  sloth  and  sin  in  the  day  of  yom-  risitation,  and 
then  cry  in  vain  to  Christ  to  save  them  when  it  is  too  late. 
Yet  the  door  of  gi-ace  is  open,  but  how  speedily  will  it  be 
shut !  One  stroke  of  an  apoplexy,  a  consumption,  a  fever, 
can  quickly  shut  it,  and  then  you  may  tear  your  hearts  with 
crying,  Lord,  open  to  us,"  and  all  in  vain.  O  did  you 
but  see  departed  souls,  as  you  see  the  corpse  that  is  left  be- 
hind ;  did  you  see  how  they  are  treated  at  their  removal 
from  the  flesh  ;  how  some  are  taken  and  others  left ;  how 
some  are  welcomed  to  Christ,  and  others  are  abhoried,  and 
turned  over  to  the  tormentor,  and  thrust  out  vnth.  implacable 
indignation  and  disdain,  Luke  xiii.  28  ;  Prov.  i,  24,  26,  27 ; 
sure  you  would  enter  into  serious  consideration  this  day, 
what  it  is  that  makes  this  difference,  and  why  Christ  so  useth 
the  one  and  the  other,  and  what  must  be  done  now  by  the 
soul  that  would  be  received  then.  Alas!  men  will  do  any 
thing  but  that  which  they  should  do.  Among  the  supersti- 
tious papists  the  conceit  of  a  dehverance  from  purgatory 
makes  them  bequeath  their  lands  and  moneys  to  priests  and 
friars  to  pray  for  them  when  they  are  dead,  and  to  ha^e 
other  men  cry  to  Christ  to  receive  them,  and  open  to  them, 
when  time  is  past;  and  yet  now  in  the  accepted  time, 
now  when  it  is  at  your  clioice,  and  the  door  is  open,  men  live 


THE  LAST  WORK  OF  A  BELIEVER.  227 

as  if  they  were  past  feeling,  and  cared  not  what  became  of 
them  at  the  last,  and  would  not  be  beholden  to  Christ  to  re- 
ceive them,  when  the  deceitful  world  hath  cast  them  off. 

And  now,  beloved  hearers  all,  I  would  make  it  my  most 
earnest  request  to  you,  as  one  that  knoweth  we  are  all  pass- 
ing hence,  and  foreseeth  the  case  of  a  departed  soul,  that  you 
would  now,  ^vithout  any  more  delay,  prepare  and  make  sure 
that  you  may  be  received  into  the  everlasting  habitations : 
and  to  this  end,  I  shall  more  distinctly,  though  briefly,  tell 
you,  1.  What  souls  they  are  that  Christ  will  receive,  and 
what  he  will  not ;  and,  consequently,  what  you  must  do  to 
be  received.  2.  What  considerations  should  stir  you  up  to 
this  preparation. 

1 .  Nothing  is  more  sure  than  that  Christ  will  not  receive, 
3 .  Any  unregenerate,  unconverted  soul,  John  iii.  3,  5  ; 
INIatt.  xviii.  3 ;  that  is,  not  renewed  and  sanctified  by  his 
Spirit,  Rom,  viii.  9;  Heb.  xii.  14;  Acts  xxvi.  18.  They 
must  have  the  new  and  heavenly  nature  that  will  ever  come 
to  heaven.  Without  this  you  are  morally  incapable  of  it. 
Heaven  is  the  proper  inheritance  of  saints.  Col.  i.  12.  This 
heavenly  nature  and  Spirit  is  your  earnest :  if  you  have  this 
you  are  sealed  up  unto  salvation,  2  Cor.  i.  22 ;  Eph.  i.  13 ; 
iv.  30. 

2.  Christ  will  receive  none  but  those  that  make  it  now 
their  work  to  lay  up  a  treasure  in  heaven,  rather  than  upon 
the  earth,  ISIatt.  -vi.  20,  21  ;  and  that  seek  it  in  the  first 
place.  Matt.  vi.  33 ;  and  can  be  content  to  part  with  all  to 
purchase  it.  Matt.  xiii.  44,  46  ;  Luke  xiv.  33  ;  xviii.  22. 
An  earthly-minded  worldling  is  incapable  of  heaven  in  that 
condition,  Phil.  iii.  17,  18;  Luke  xvi.  13.  You  must  take 
it  for  your  portion,  and  set  your  hearts  on  it,  if  ever  you  will 
come  thither.  Matt.  vi.  21;  Col.  iii.  1-3. 

3 .  Christ  will  receive  no  soul  at  last,  but  such  as  sincerely 
received  him  as  their  Lord  and  Saviour  now,  and  gave  up 
themselves  to  him,  and  received  his  word,  and  yield  obe- 
dience to  it,  and  received  his  Spirit,  and  were  cleansed  by 
him  from  their  iniquities,  John  i.  11,  12;  Luke  xix.  27. 
"  That  all  they  might  be  dnmnerl  thnt  believed  not  the  truth, 


228  THE  LAST  WORK  OF  A  BELIEVER. 

but  had  pleasure  in  unrighteousness,"  2  Thess.  ii.  10,  12. 
Tliey  are  God's  own  words ;  be  not  offended  at  them,  but 
believe  and  fear.  "  He  hateth  all  the  workers  of  iniquity," 
and  will  say  to  them,  "  Depart  from  me,  I  know  you  not," 
Psalm  V.  5  ;  Matt.  23. 

4.  He  wiD  receive  none  but  those  that  loved  his  servants, 
that  bore  his  holy  image,  and  received  them  according  to 
their  abilities.  Matt.  xxv.  40,  41,  &c.  And  if  he  will  say 
to  those  that  did  not  entertain  them,  "  Depart  from  me,  ye 
cursed,  into  everlasting  fire,"  what  wUl  he  say  to  those  that 
hate  and  persecute  them?  1  John  iii.  14  ;  v.  2. 

5.  He  will  receive  none  but  those  that  live  to  him  in  the 
body,  and  use  his  gifts  and  talents  to  his  service,  and  make 
it  their  chief  business  to  serve,  and  honour,  and  please  him 
in  the  world.  Matt.  xxv.  21,  26;  2  Cor.  v.  9,  15;  Gal.  \i. 
7,8;  and  live  not  to  the  pleasing  of  the  flesh,  but  have  cru- 
cified it  and  its  lusts,  Rom.  viii.  1,13;  Gal.  v.  24. 

Examine  all  these  texts  of  Sciipture  (for  the  matter  is 
worthy  of  your  study),  and  you  vnll  see  what  souls  they 
are  that  Christ  will  then  receive,  and  what  he  will  reje«t. 
You  may  see  also  what  you  must  now  be  and  do,  if  you  will 
be  then  received.  If  you  are  not  regenerate  by  the  Spirit  of 
God  (though  you  may  be  sacramentally  regenerate  in 
baptism)  ;  if  you  are  not  justified  by  Christ  (though  you  may 
be  absolved  by  a  minister)  ;  if  you  seek  not  heaven  with 
higher  estimation  and  resolutions  than  any  felicity  on  earth, 
and  take  not  God  for  your  satisfying  portion  (though  you 
be  never  so  religious  in  subser\-iency  to  a  fleshly,  worldly 
happiness)  ;  if  you  receive  not  Christ  as  your  only  Sa^•iour, 
and  set  him  not  in  the  throne  and  government  of  your 
hearts  and  hves  (though  you  may  go  with  men  for  current 
Christians)  ;  if  you  hate  not  sin,  if  you  love  not  the  holy 
image  and  children  of  God,  and  use  them  not  accordingly  ; 
if  you  crucify  not  the  flesh,  and  die  not  to  the  world,  and 
deny  not  yourselves,  and  live  not  unto  God,  as  making  it 
your  chief  business  and  happiness  to  please  him  ;  I  say,  if 
this  be  not  your  case,  as  sure  as  you  are  men,  if  you  died 
thia  hour  in  this  condition,  Christ  will  not  own  you,  but 


THE  LAST  WORK  OF  A  BELIEVER.  229 

turn  you  off  with  a  "  Depart,  ye  cursed."  You  may  as 
well  think  of  reconciling  light  and  darkness,  or  persuade  a 
man  to  Hve  on  the  food  of  beasts,  or  the  stomach  to  wel- 
come deadly  poison,  as  to  think  that  Christ  will  receive  an 
ungodly,  earthly,  guilty  soul. 

Deceive  not  yourselves,  sinners.  If  God  could  have  en- 
tertained the  ungodly,  and  heaven  could  hold  unholy  souls, 
answer  me,  then,  these  two  or  three  questions. 

Quest.  1.  What  need  Christ,  then,  to  have  shed  his 
blood,  or  become  a  sacrifice  for  sin  ?  K  he  could  have  re- 
ceived the  ungodly,  he  might  have  done  it  upon  cheaper 
rates.  This  feigned  him  to  have  died  to  no  purpose,  but 
to  bring  the  unsanctified  to  heaven,  that  might  have  been 
as  well  entertained  there  without  his  sufferings. 

Quest.  2.  To  what  use  doth  Christ  send  the  Holy  Ghost 
to  sanctify  his  elect,  or  send  his  word  and  ministers  to  pro- 
mote it,  if  they  may  come  to  heaven  unsanctified  ? 

Quest.  3.  If  the  ungodly  go  to  heaven,  what  use  is  hell 
for?  There  is  no  hell,  if  this  be  true.  But  you  will 
quickly  find  that  to  be  too  good  news  to  the  ungodly  to  be 
true. 

2.  In  Luke  xvi.  Christ  teacheth  us  our  duty  by  the 
parable  of  the  steward,  that  asketh  himself  beforehand,  what 
he  shall  do  when  he  must  be  no  longer  steward,  and  con- 
triveth  it  so  that  others  may  receive  him  when  he  is  cast  off; 
and  he  applieth  it  to  us  that  must  now  so  provide,  that 
when  we  fail  we  may  be  received  into  the  everlasting  habi- 
tations. This  is  the  work  that  we  have  all  to  mind.  We 
always  knew  that  this  world  would  fail  us.  Oh  how  uncer- 
tain is  your  tenure  of  the  dwellings  that  you  now  possess  ! 
Are  you  pro^^ded,  certainly  provided,  whither  to  go,  and 
who  shall  receive  you  when  your  stewardship  is  ended,  and 
you  must  needs  go  hence?  O  think  of  these  considerations 
that  should  move  you  presently  to  provide. 

1.  Your  cottages  of  earth  are  ready  to  drop  down,  and 
it  is  a  stormy  time,  there  are  many  sicknesses  abroad. 
One  blast  may  quickly  lay  them  in  the  dust ;  and  then  the 
flesh  that  had  so  much  care,  and  was  thought  worthy  to 


230  THE  LAST  WOEK  OF  A  BELIEVER. 

be  preferred  before  tlie  soul,  must  be  laid  and  left  to  rot 
in  darkness,  to  avoid  the  annoyance  of  the  Uving  :  and  -when 
you  may  justly  look  every  hour  when  you  are  turned  out  of 
these  dwelhngs  that  you  are  in,  is  it  not  time  to  be  pro- 
vided of  some  other  ? 

2.  Consider,  if  Christ  should  not  receive  thy  spirit,  how 
unspeakably  deplorable  thy  case  will  be.  I  think  there  is 
no  man  in  all  this  assembly  so  mad,  that  would  take  all  the 
world  now  to  have  his  soul  refused  then  by  Christ,  that 
■\rould  professedly  make  and  subscribe  such  a  bargain  ;  and 
yet,  alas,  how  many  are  they  that  will  be  hired  for  a  smaller 
price,  even  for  the  pleasure  of  a  sin,  to  do  that  which 
Christ  himself  hath  told  them  will  cause  him  to  reftise 
them !  O  sii's,  for  aught  you  know,  before  to-morrow,  or 
■svithin  this  week,  you  may  be  put  to  know  these  things  by 
trial,  and  your  souls  may  be  reflised  or  received ;  and  woe 
to  you  that  ever  you  were  men,  if  Christ  receive  you  not. 

Consider,  1.  If  Christ  receive  thee  not,  thou  hast  no 
friend  left  then  to  receive  thee.  Thy  house,  and  land,  and 
riches,  and  reputation,  are  all  left  behind ;  none  of  them 
Avill  go  with  thee  ;  or,  if  they  did,  they  could  afford  thee  no 
relief  Thy  bosom  fiiends,  thy  powerful  defenders,  are  all 
left  behind ;  or  if  they  go  before  thee,  or  with  thee,  they 
can  do  nothing  there,  that  could  do  so  much  for  thee  here. 
Xo  minister  so  holy,  no  fiiend  so  kind,  no  patron  so  power- 
ful, that  can  give  thee  any  entertainment,  if  Christ  refuse  to 
entertain  thee.  Look  to  the  right  hand  or  to  the  left,  there 
will  be  none  to  help  thee,  or  care  for  thy  forsaken  soul. 
Theri  thou  ^vilt  find  that  one  Christ  had  been  a  better  fiiend 
than  all  the  great  ones  upon  earth. 

2.  If  Christ,  then,  receive  not  thy  departed  soul,  the 
devils  will  receive  it.  I  am  loth  to  speak  so  terrible  a  word, 
but  that  it  must  be  spoken,  if  you  will  be  awaked  to  pre- 
vent it.  He  that  deceived  thee  -will  then  pLead  conquest, 
and  claim  thee  as  his  due,  that  he  may  tonnent  thee.  And 
if  the  deril  say.  This  soul  is  mine,  and  Christ  do  not  rescue 
and  justify-  thee,  but  say  so  too,  no  heart  is  able  to  conceive 
the  hoiTor  that  will  then  overwhelm  thee.     Doth  not  the 


THK  LAST  TVORK  OF  A  UELIEVER.  231 

reading  of  the  sentence  make  thee  tremble,  "  Depart  from 
me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels?"  Matt.  xxv.  41.  This  is  that  dreadful 
deUvering  up  to  Satan,  when  the  soul  is  excommunicated 
from  the  city  of  God.  O,  therefore,  if  thou  be  yet  unre- 
conciled to  God,  agree  with  him  quicldy,  while  thou  art 
here  in  the  way,  lest  he  deliver  thee  to  this  tcmble  jailer 
and  executioner,  and  thou  be  cast  into  the  prison  of  the 
bottomless  pit :  "Verily,  I  say  unto  thee,  thou  shalt  by  no 
means  come  out  thence  till  thou  hast  paid  the  uttermost 
farthing,"  Matt.  v.  25,  26. 

3.  The  greatness  of  the  change  will  increase  the  amaze- 
ment and  misery  of  thy  spirit,  if  Christ  receive  it  not.  To 
leave  a  world  that  thou  wast  acquainted  -svith  ;  a  world  that 
pleased  thee,  and  entertained  thee  ;  a  world  where  thou 
hadst  long  thy  business  and  dehght,  and  where,  wi'etched 
man,  thou  hadst  made  the  chief  pro\ision,  and  laid  up  thy 
treasure :  this  will  be  a  sad  part  of  the  change.  To  enter 
into  a  world  where  thou  art  a  stranger,  and  much  worse, 
and  see  the  company  and  the  things  that  before  thou  never 
sawest,  and  to  find  things  go  there  so  contrary  to  thy  expec- 
tation ;  to  be  turned,  with  Dives,  from  thy  sumptuous  dwell- 
ing, attendance,  and  fare,  into  a  place  of  easeless  torment: 
this  will  be  a  sadder  part  of  thy  change.  Here  the  rich 
would  have  received  thee,  the  poor  would  have  served  and 
flattered  thee,  thy  friends  would  have  comforted  thee,  thy 
play-fellows  would  have  been  merry  with  thee.  But  there, 
alas !  how  the  case  is  altered !  all  these  have  done  ;  the  table 
is  withdrawn,  the  game  is  ended,  the  mirth  is  ceased,  and 
now  succeedeth,  "  Son,  remember  that  thou  in  thy  life-time 
receivedst  thy  good  things,  and  Lazarus  evil  things  :  but 
now  he  is  comforted,  and  thou  art  tormented,"  Luke  xvi. 
25.  Oh,  dreadful  change  -to  those  that  made  the  world 
their  home,  and  little  dreamed,  or  did  but  dream,  of  such  a 
day !  Never  to  see  this  world  again,  unless  by  such  re- 
■\'iews  as  "svill  torment  them  ;  never  to  have  sport  or  pleasure 
more ;  and  for  these  to  have  such  company,  such  thoughts, 
such  work  and  usage,  as  God  hath  told  us  is  in  hell. 


232  THE  LAST  WORK  OF  A  BELIEVER. 

4.  K  Christ  receive  thee  not,  the  burden  of  thy  sins  will 
overwhelni  thee,  and  conscience  will  have  no  relief.  Sin 
■will  not  then  appear  in  so  harmless  a  shape  as  now  :  it  will 
then  seem  a  more  odious  or  frightful  thing.  Oh,  to  re- 
member these  days  of  folly,  of  careless,  sluggish,  obstinate 
folly,  of  sottish  negHgence,  and  contempt  of  grace,  will  be 
a  more  tormenting  thing  than  you  Avill  now  beheve.  K 
such  sermons  and  discourses  as  foretell  it  are  troublesome 
to  thee,  what  then  will  that  sad  experience  be ! 

5.  The  wrath  of  an  offended  God  will  overwhelm  thee. 
This  will  be  thy  hell.  He  that  was  so  merciful  m  the  time 
of  mercy,  -svill  be  most  terrible  and  miplacable  when  that 
time  is  past,  and  make  men  know  that  Christ  and  mercv 
are  not  neglected,  refused,  and  abused  at  so  cheap  a  rate, 
as  they  would  needs  imagine  in  the  time  of  their  deh- 
rimn. 

6.  It  will  overwhelm  the  soul  if  Christ  receive  it  not,  to 
see  that  thou  art  entering  upon  eternity,  even  into  an  ever- 
lasting state  of  woe.  Then  thou  wilt  think,  O  whither  am 
I  going?  "\Miat  must  I  endure  ?  and  how  long,  how  long? 
^Mien  shall  my  miseries  have  an  end?  and  when  shall  I 
come  back  ?  and  how  shall  I  ever  be  deUvered  ?  Oh  now 
what  thoughts  wilt  thou  have  of  the  wonderful  de5:ign  ot 
God  in  man's  redemption  !  Now  thou  wilt  better  under- 
stand what  a  Sariour  was  worth,  and  how  he  shoidd  have 
been  beUeved  in,  and  how  his  gospel  and  his  sa%dng  grace 
should  have  been  entertained. 

Oh  that  the  Lord  would  now  open  your  hearts  to  enter- 
tain it,  that  you  may  not  then  value  it  to  your  vexation, 
that  would  not  value  it  now  to  }our  relief!  Poor  sinner, 
for  the  Lord's  sake,  and  for  thy  soul's  sake,  I  beg  now  of 
thee,  as  if  it  were  on  my  knees,  that  thou  wouldst  cast 
away  thy  sinftd  cares  and  pleasures,  and  open  thy  heart, 
and  now  receive  thy  Saviour  and  his  saring  gi*ace,  as  ever 
thou  wouldst  have  him  then  receive  thy  trembling,  departed 
soul !  Turn  to  him  now,  tliat  he  may  not  turn  thee  fi'om 
him  then.  Forsake  hun  not  for  a  flattering  world,  a  Httle 
transitory,  vain  delight,  as  ever  thou  wouldst  not  then  have 


THE  LAST  WORK  OF  A  BELIEVER.  233 

thy  departed  soul  forsaken  by  him  !  O  delay  not,  man, 
but  now,  even  now  receive  him,  that  thou  mayst  avoid  so 
terrible  a  danger,  and  put  so  great  a  question  presently  out 
of  doubt,  and  be  able  comfortably  to  say,  I  have  received 
Christ,  and  he  will  receive  me ;  if  I  die  this  night  he  will 
receive  me  :  then  thou  mayst  sleep  quietly,  and  live  merrily, 
without  any  disparagement  to  thy  reason.  O  yield  to  this 
request,  sinner,  of  one  that  desireth  thy  salvation.  If  thou 
wert  now  departing,  and  I  would  not  pray  earnestly  to 
Christ  to  receive  thy  soul,  thou  wouldst  think  I  were  un- 
charitable. Alas !  it  will  be  one  of  these  days  ;  and  it  is 
thee  that  I  must  entreat,  and  thyself  must  be  prevailed  with, 
or  there  is  no  hope.  Christ  sendeth  me  to  thyself,  and 
saith,  that  he  is  willing  to  receive  thee,  if  now  thou  wilt  re- 
ceive him,  and  ])e  sanctified  and  rided  by  him.  The  matter 
stops  at  thy  own  regardless,  wilful  heart.  What  sayest 
thou  ?  Wilt  thou  receive  Christ  now,  or  not  ?  Wilt  thou 
be  a  new  creature,  and  live  to  God,  by  the  principle  of  his 
Spirit,  and  the  rule  of  his  word,  to  please  him  here,  that 
thou  mayst  live  with  him  for  ever  ?  Wilt  thou  take  up  this 
resolution,  and  make  this  covenant  with  God  this  day  ?  O 
give  me  a  word  of  comfort,  and  say,  thou  art  resolved,  and 
wilt  deliver  up  thyself  to  Christ.  That  which  is  my  com- 
fort, now  on  thy  behalf,  -svill  be  ten  thousand-fold  more  thy 
comfort  then,  when  thou  partakest  of  the  benefit.  And  if 
thou  grieve  us  now,  by  denj-ing  thy  soul  to  Christ,  it  will 
be  at  last  ten  thousand-fold  more  thy  grief.  Refuse  not 
our  requests  and  Christ's  request  now,  as  ever  thou  wouldst 
not  have  him  refuse  thee  then,  and  thy  requests.  It  is 
men's  turning  away  now  fi'om  Christ  that  will  cause  Christ 
then  to  turn  from  them.  The  turning  away  of  the  simple 
slayeth  them,  and  they  then  eat  but  the  fi-uit  of  their  own 
way,  and  are  filled  with  their  oAvn  devices,"  Prov.  i.  31, 
32.  "  See  then  that  ye  now  refuse  not  him  that  speaketh ; 
for  there  is  no  escaping  if  you  turn  away,  fi-om  him  that 
speaketh  from  heaven,"  Heb.  xii.  25. 

What  would  you  say  yourselves  to  the  man  that  would 
not  be  dissuaded  from  setting  his  house  on  fire,  and  then 


TTTT  LAST  WiWas.  OT  A  Ja!LJjL'^"13L 

-wrailfl  pray  anfl  err  in^innxmirteh  li?  <&i»fl  -fliifl 
iasEg)  it  from  J:»sin£r  Dicirt  :     Ctr  of  ^tht  ttutt  :fiiH2 

-^aE  err  tt'  &»cl  -%£<  wm:  is  life  ^    Or  nF  &e  amm  iftai  "siifflC 

nx»  XD        in  *  ^Jiirrng.  IrrUiksE  "VfiSSel.  "WEt.  irnuwiir-Mril  maiB: 

sn^IIH^  "fciD  err"  "Id  '&Dfl  "Ht  uti  vt  -iiini  Hrrnm 
AncI  -wHl  yun      -flnp  i&rait  «tt  gratf  m 
^astirn'  iilui,^'  nF  "vnnr  miimirinl  snj^  ^  ^V^K 

«fi}vffi.  anfl  -than  CPT-  ■'^  Jjfxrfl  -SdBBis.  necfflsw  tot  ajiatT'  Jc 

inoti  liD  "flaf-  flonr  s  «hnt  v'  'vdssn  wnu.  Act  i 

TtnT  -yverv  mtf'  "diaj  "vsdD  crv  Iiurfl.  Idosfl.  i&uiL  iftiJ!  tfim&sir 
IIJIL  "tii£  IrrriirflmTi  aFltBSrvHH-  Intt  lit  "Siat  flli&        in3£  idfSoE 

Xxtflier  ^v^incti  i  in  iMsscvfiii/  "oL  in. 

liSstiv.  f  rmwiriffr  wiHi  '^^soi  'im^podbAfe^D^  5ct  "will  "fiTI 
soul  XD  l>t  -flien  Teeeivefl  lorr  -Sk  IdooA.         '^^Suc  a  jrorM 
-wnrd  -win  if  lat.  -whffT:  iium  ^hiii  'hflax.     ^irnsm,  t«  UoBofi 
nf  TUV  ?Hfibcr.  TnlH»rTT  "lilt  l^inrrflmn  j'"f*|W*^  doDB"  VUIL^ 

iert  tc*  imilane  :  ^Smbmp 

-fitfT.  "wesi.  nurlli.  and  situlL.  ^lall      'Stsspt  wiiL 
iiiDi!  ■flrruffi  ont.'"  lunkt  3dn.  iT-SlL 

I  iH;ct  ^>eeD  Inng  in  "Qm  'psrri  of  3irr  igijifirwtiaii. 

cLd  "with  SDiife  iixBi  jrrt  ^mSr  ni  flsifflrt.  saE  wet  on  «Et  s£ 
an  Tmprgmrefl  «raK;.  at  i  21m  n  l»t  :ftimi^3it  nii  tim  -vofti 
p'eat  eornpaiHsinri  :  I  am  nexr  it»  enmfc  11  Ah2  ^Hirr  hi  :fct 
ajjpIit^ZLcm  -whip7ri  I  dneflgr  imentiftrl,  *te  '&mt  xfioG  xs-  t&e 

"VDH  'QlBl  STt  "TrvffTn~V4f»T^  at  •JjTiaine  dbzHL,  SSBBME^  iJbK 

^iBtae  :&a7F  of  fj^JitVi  X«ai  ii  eunii-  -in^iexi  m  wTT.  -who  anar 
lidl^'  ■w»t»nmmTM»nfl  -vdht  depuTtii!^  «rm^  jmA>  ^£b£t  3aH&  ^ 


THE  LAST  WOEK  OF  A  BELIEVER.  235 

a  natural  or  a  violent  death,  at  the  fiilness  of  your  age  or 
in  the  flower  of  your  youth,  death  can  but  separate  the  soul 
from  flesh,  but  not  from  Christ :  whether  you  die  poor  or 
rich,  at  liberty  or  in  prison,  in  your  native  country  or  a 
foreign  land,  Avhether  you  be  buried  in  the  earth  or  cast  into 
the  sea,  death  shall  but  send  your  souls  to  Christ.  Though 
you  die  under  the  reproach  and  slanders  of  the  world,  and 
your  names  be  cast  out  among  men  as  evil-doers,  yet  Christ 
will  take  your  spirits  to  himself.  Though  your  souls  depart 
in  fear  and  trembling,  though  they  want  the  sense  of  the 
love  of  God,  and  doubt  of  pardon  and  peace  with  him,  yet 
Christ  will  receive  them. 

I  know  thou  wilt  be  ready  to  say,  that  thou  art  unworthy, 
Will  he  receive  so  unworthy  a  soul  as  mine  ?  But  if  thou 
be  a  member  of  Christ  thou  art  worthy  in  him  to  be  ac- 
cepted. Thou  hast  a  worthiness  of  aptitude,  and  Christ 
hath  a  worthiness  of  merit. 

The  day  that  cometh  upon  such  at  unawares,  that  have 
their  hearts  overcharged  with  surfeiting,  drunkenness,  and  the 
cares  of  this  life,  and  as  a  snare  surpriseth  the  inhabitants 
of  the  earth,  shall  be  the  day  of  thy  great  deUverance ; 
"  Watch  ye,  therefore,  and  pray  always,  that  ye  may  be 
accounted  worthy  to  escape  all  these  things  that  shall  come 
to  pass,  and  to  stand  before  the  Son  of  man,"  Luke  xxi. 
34-36.  "  They  that  are  accounted  worthy  to  obtain  that 
world  can  die  no  more  ;  for  they  are  equal  unto  the  angels, 
and  are  the  children  of  God,"  Luke  xx.  35,  36. 

Object.  Oh  but  my  sins  are  great  and  many ;  and  will 
Christ  ever  receive  so  ignorant,  so  earthly  and  impure  a 
soul  as  mine  ? 

Answ.  If  he  have  freed  thee  fi'om  the  reign  of  sin,  by 
giving  thee  a  will  that  would  fain  be  fully  delivered  from  it, 
and  given  thee  a  desire  to  be  perfectly  holy,  he  will  finish 
the  work  that  he  hath  begun  ;  and  will  not  bring  thee  de- 
filed into  heaven,  but  will  wash  thee  in  his  blood,  and  sepa- 
rate all  the  remnant  of  corruption  from  thy  soul,  when 
he  separateth  thy  soul  from  flesh :  there  needs  no  pur- 
gatory, but  his  blood  and  Spirit  in  the  instant  of  death 


286  THE  LAST  WORK  OF  A  BELIEVEIl. 

shall  deliver  thee,  that  he  may  present  thee  spotless  to  the 
Father. 

O  feai'  not  then  to  tiiist  thy  soul  with  him  that  will  re- 
ceive it ;  and  fear  not  death  that  can  do  thee  no  more  harm. 
And  when  once  thou  hast  overcome  the  fears  of  death,  thou 
wilt  be  the  more  resolute  in  thy  duty,  and  faithful  to  Christ, 
and  above  the  power  of  most  temptations,  and  wilt  not  fear 
the  face  of  man,  when  death  is  the  worst  that  man  can  bring 
thee  to.  It  is  true,  death  is  dreadful ;  but  it  is  as  true  that 
the  arms  of  Christ  are  jo}-ful.  It  is  an  unpleasmg  thing  to 
leave  the  bodies  of  our  Mends  in  the  earth  ;  but  it  is  un- 
speakable pleasure  to  their  souls  to  be  received  into  the 
heavenly  society  by  Christ. 

And  how  confidently,  quietly,  and  comfortably  you  may 
commend  your  departing  spirits  to  be  received  by  Christ,  be 
mformed  by  these  considerations  following. 

1 .  Your  spirits  are  Christ's  own  ;  and  may  you  not  trust 
him  with  his  o^vn  ?  As  they  are  his  by  the  title  of  creation, 
"  All  souls  are  nune,  saith  the  Lord,"  Ezek.  xviii.  4  ;  so 
also  by  the  title  of  redemption,  "  We  are  not  our  own,  we 
are  bought  with  a  price,"  1  Cor.  \{.  19. 

Say  therefore  to  him.  Lord,  I  am  thine  much  more  than 
my  own ;  receive  thine  own,  take  care  of  thme  own.  Thou 
drewest  me  to  consent  to  thy  gracious  covenant,  and  I  re- 
signed myself  and  all  I  had  to  thee.  And  thou  swarest  to 
me,  and  I  became  thine,  Ezek.  x\i.  8.  And  I  stand  to  the 
covenant  that  I  made,  though  I  have  offended  thee.  I  am 
sinful,  but  I  am  tliine,  and  would  not  forsake  thee,  and 
change  my  Lord  and  Master,  for  a  world.  O  know  thine 
own,  and  own  my  soul  that  hath  owned  thee,  though  it  hath 
sinned  against  thee.  Thy  sheep  know  thy  voice,  and  follow 
not  a  stranger  ;  now  know  thy  poor  sheep,  and  leave  them 
not  to  the  devourer.  Thy  lambs  have  been  preserved  by 
thee  among  wolves  in  the  world,  preser\'e  me  now  fi'om  the 
enemy  of  souls.  I  am  thine,  O  save  me  (Psal.  cxix.  94), 
and  lose  not  that  which  is  thine  own ! 

2.  Consider  that  thou  art  his  upon  so  dear  a  purchase, 
as  that  he  is  the  more  engaged  to  receiye  thee.    Hath  he 


THE  LAST  WOllK  OF  A  BELIEVER.  237 

bought  thee  by  the  price  of  his  most  precious  blood,  and 
will  he  cast  thee  off?  Hath  he  come  dovra  on  earth  to  seek 
and  save  thee,  and  ^vill  he  now  forsake  thee?  Hath  he 
lived  in  flesh  a  life  of  poverty,  and  suffered  reproach,  and 
scorn,  and  buffetings,  and  been  nailed  to  the  cross,  and  put 
to  cry  out,  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?  "  and  will  he  now  forget  his  love,  and  sufferings,  and 
himself  foi*sake  thee  after  this  ?  Did  he  himself  on  the  cross 
commend  his  spirit  into  his  Father's  hands,  and  will  he  not 
receive  thy  spirit  when  thou  at  death  commendest  it  to  him  ? 
He  hath  known  himself  what  it  is  to  have  a  human  soul 
separated  from  the  body,  and  the  body  buried  in  a  gi'ave, 
and  there  lamented  by  surriring  friends.  And  why  did  he 
this,  but  that  he  might  be  fit  to  receive  and  relieve  thee  in 
the  like  condition  ?  O,  who  would  not  be  encouraged  to 
encounter  death,  and  lie  down  in  a  gi'ave,  that  believeth 
that  Christ  did  so  before  him,  and  considereth  why  he  went 
that  way,  and  what  a  conquest  he  had  made ! 

I  know  an  argument  from  the  death  of  Christ  will  not 
prove  his  love  to  the  souls  of  the  ungodly  so  as  to  infer  that 
he  will  receive  them;  but  it  will  prove  his  reception  of  be- 
lievers' souls :  "  He  that  spared  not  his  own  Son,  but  gave 
him  up  for  us  all,  how  shall  he  not  with  liim  also  freely  give 
us  all  things  ? "  (Rom.  riii.  32,)  is  an  infallible  argument 
as  to  behevers,  but  not  as  to  those  that  do  reject  him. 

Say  therefore  to  him,  O  my  Lord !  can.  it  be  that  thou 
couldst  come  down  in  the  flesh,  and  be  abused,  and  spit 
upon,  and  slandered,  and  crucified ;  that  thou  couldst  bleed, 
and  die,  and  be  buried  for  me,  and  now  be  unwilling  to  re- 
ceive me  ?  that  thou  shouldst  pay  so  dear  for  souls,  and  now 
refuse  to  entertain  them?  that  thou  shouldst  die  to  save 
them  from  the  devil,  and  now  vnlt  leave  them  to  his  cruelty  ? 
that  thou  hast  conquered  him,  and  yet  wilt  suffer  him  at 
last  to  have  the  prey?  To  whom  can  a  departing  soul  fly 
for  refuge,  and  for  entertainment,  if  not  to  thee  that  diedst 
for  souls,  and  sufferedst  thine  to  be  separated  from  the  flesh, 
that  we  might  have  all  assurance  of  thy  compassion  unto 
om's  ?    Thou  didst  openly  declare  upon  the  cross,  that  the 


238  THE  LAST  WOllK  OF  A  BELIEVER. 

reason  of  thy  dying  was  to  receive  departed  souls,  Avheii  thou 
didst  thus  encourage  the  soul  of  a  penitent  malefactor,  by 
telling  hmi,  "  This  day  shalt  thou  be  ^^ith  me  in  paradise." 
O  give  the  same  encouragement  or  entertainment  to  this 
sinful  soul  that  liietli  unto  thee,  that  trusteth  in  thy  death 
and  merits,  and  is  coming  to  receive  thy  doom ! 

3.  Consider  that  Jesus  Christ  is  full  of  love  and  tender 
compassion  to  souls.  AVhat  his  tears  over  Lazarus  com- 
pelled the  Jews  to  say,  Behold  how  he  loved  him,"  John 
xi.  36  ;  the  same  his  incarnation,  life,  and  death  should 
much  more  stir  us  up  to  say,  with  greater  admiration.  Be- 
hold how  he  loved  us.  The  foregoing  words,  though  the 
shortest  verse  in  all  the  Bible,  "  Jesus  wept"  (verse  35), 
are  long  enough  to  prove  his  love  to  Lazarus  :  and  the  Holy 
Ghost  would  not  have  the  tears  of  Chiist  to  be  unknown  to 
us,  that  his  love  may  be  the  better  known.  But  we  have  a 
far  larger  demonstration  of  his  love  ;  "  He  loved  us  and  gave 
himself  for  us,"  Gal.  ii.  20.  And  by  what  gift  could  he  bet- 
ter testify  his  love?  "  He  loved  us,  and  washed  us  in  his 
blood,"  Rev.  i.  5.  He  loved  us,  as  the  Father  loveth  him, 
John  XV.  9.  And  may  we  not  comfortably  go  to  liim  that 
loved  us  ?    WiU  love  refuse  us  when  we  fly  unto  him  ? 

Say  then  to  Christ,  O  thou  that  hast  loved  my  soul,  re- 
ceive it !  I  commend  it  not  unto  an  enemy.  Can  that  love 
reject  me,  and  cast  me  into  hell,  that  so  oft  embraced  me 
on  earth,  and  hath  declared  itself  by  such  ample  testimo- 
nies ! 

Oh  had  we  but  more  love  to  Cr.nst,  we  should  be  more 
sensible  of  his  love  to  us,  and  then  avc  should  trust  him,  and 
love  would  make  us  hasten  to  him,  and  with  confidence  cast 
ourselves  upon  him  ! 

4.  Consider  that  it  is  the  office  of  Christ  to  save  souls, 
and  to  receive  them,  and  therefore  we  may  boldly  recom- 
mend them  to  his  l«.nds.  The  Father  sent  him  to  be  the 
Sa^'iour  of  the  world,  1  John  iv.  14  ;  and  he  is  efiectually 
the  Saviour  of  his  body,  Eph.  v.  23.  And  may  we  not  trust 
him  in  his  undertaken  office,  that  would  trust  a  physician  or 
any  other  in  his  office,  if  we  judge  him  faithful  ?    Yea,  he  is 


THE  LAST  WORK  OF  A  BELIEVER.  239 

engaged  by  covenant  to  receive  us :  when  we  gave  up  our- 
selves to  him,  he  also  became  ours  ;  and  we  did  it  on  this 
condition,  that  he  should  receive  and  save  us.  And  it  was 
the  condition  of  his  own  undertaking ;  he  drew  the  cove- 
vant  himself  and  tendered  it  first  to  us,  and  assumed  his  own 
conditions,  as  he  imposed  ours. 

Say  then  to  him.  My  Lord,  I  expected  but  the  perform- 
ance of  thy  covenants,  and  the  discharge  of  thine  under- 
taken office  :  as  thou  hast  caused  me  to  believe  in  thee,  and 
love  and  serve  thee,  and  perform  the  conditions  which  thou 
laidest  on  me,  though  with  many  sinful  failings,  which  thou 
hast  pardoned ;  so  now  let  my  soul,  that  hath  trusted  on 
thee,  have  the  full  experience  of  thy  fidelity,  and  take  me  to 
thyself  according  to  thy  covenant.  O  now  remember  the 
word  unto  thy  servant,  upon  which  thou  hast  caused  him 
to  hope!"  Psal.  cxix.  49.  How  many  precious  promises 
hast  thou  left  us,  that  we  shall  not  be  forsaken  by  thee,  but 
that  we  shall  be  with  thee  where  thou  art,  that  we  may  be- 
hold thy  glory !  For  this  cause  art  thou  the  Mediator  of  the 
new  covenant,  that  by  means  of  death  for  the  redemption  of 
the  transgressions  that  were  under  the  first  testament,  they 
which  are  called  might  receive  the  promise  of  eternal  inheii- 
tance,  Ileb.  ix.  15.  According  to  thy  covenant,  "  Godli- 
ness hath  the  promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come,"  1  Tim.  iv.  8.  And  when  we  have  done 
thy  will  (notwithstanding  our  lamentable  imperfections)  we 
are  to  receive  the  promise,  Heb.  x.  36.  O,  now  receive  me 
into  the  Idngdom  which  thou  hast  promised  to  them  that 
love  thee!  James  i.  12. 

5.  Consider  how  able  Christ  is  to  answer  thine  expecta- 
tions. All  power  is  given  him  in  heaven  and  earth  (Matt, 
xxviii.  19),  and  all  things  are  given  by  the  Father  into  his 
hands,  John  xiii.  3.  All  judgment  is  committed  to  him, 
John  V.  22.  It  is  fully  in  his  power  to  receive  and  save 
thee ;  and  Satan  cannot  touch  thee  but  by  his  consent. 
Fear  not,  then  ;  he  is  the  first  and  last,  that  liveth,  and  was 
dead  ;  and  behold  he  liveth  for  ever  more,  amen  ;  and  hath 
the  keys  of  hell  and  death.  Rev.  i.  17,  18. 


240  THE  LAST  WORK  OF  A  BELIEVER. 

Say,  then,  If  thou  wilt,  Lord,  thou  canst  sare  this  de- 
parting soul  I  O,  sar  but  the  word,  and  I  shall  live  I  Lay 
but  thy  rebuke  upon  the  destroyer,  and  he  shall  be  restrain- 
ed. ^Tien  my  Lord  and  dearest  Sarioiu*  hath  the  keys, 
how  can  I  be  kept  out  of  thy  kingdom,  or  cast  into  the  burn- 
ing lake  ■?  Were  it  a  matter  of  difficulty  unto  thee,  my  soul 
might  fear  lest  heaven  would  not  be  opened  to  it :  but  thy 
love  hath  overcome  the  hindrances  ;  and  it  is  as  easy  to  re- 
ceive me  as  to  love  me. 

6.  Consider  how  perfectly  thy  Saviour  is  acquainted  with 
the  place  that  thou  art  going  to,  and  the  company  and  em- 
plo^-ment  which  thou  must  there  have :  and.  therefore,  as 
there  is  nothing  strange  to  him,  so  the  ignorance  and  strange- 
ness in  thyself  should  therefore  make  thee  fly  to  him,  and 
trust  him.  and  recommend  thy  soul  to  him,  and  say.  Lord, 
it  would  be  terrible  to  my  departing  soul  to  go  into  a  world 
that  I  never  saw,  and  into  a  place  so  strange,  and  unto 
company  so  far  above  me  :  but  that  I  know  there  is  no- 
thing strange  to  thee,  and  thou  knowest  it  for  me.  and  I 
may  better  trust  thy  knowledge  than  mine  own.  A^'hen  I 
was  a  child  I  knew  not  mine  own  inheritance,  nor  what  was 
necessari-  to  the  daily  provisions  for  my  liie  ;  but  my  parents 
knew  it  that  cared  for  me.  The  eyes  must  see  for  all  the 
body,  and  not  every  member  see  for  itself.  Oh,  cause  me 
as  quietly  and  believingly  to  conmiit  my  soul  to  thee,  to  be 
possessed  of  the  glory  which  thou  seest  and  possessest,  as  if 
I  had  seen  and  possessed  it  myself,  and  let  thy  knowledge 
be  my  trust ! 

7.  Consider  that  Christ  hath  provided  a  glorious  recep- 
tacle for  faithlul  souls,  and  it  cannot  be  imagined  that  he 
%vill  lose  his  preparations,  or  be  frustrate  of  his  end.  All 
that  he  did  and  suffered  on  earth  was  for  this  end.  He 
therefore  became  the  Captain  of  our  salvation,  and  was 
made  perfect  through  suflerings.  that  he  might  bring  many 
sons  to  glor}',  Heb.  ii.  10.  He  hath  taken  possession  in 
oiu"  nature,  and  is  himself  interceding  for  us  in  the  heavens, 
Heb.  viL  25.  And  for  whom  doth  he  provide  this  heavenly 
building,  not  made  with  hands,  but  for  beUevers?  K, 


THE  LAST  WORK  OF  A  BELIEVER.  241 

therefore,  any  inordinate  fear  surprise  thee,  remember  what 
he  hath  said :  "  Let  not  your  hearts  be  troubled  :  ye  be- 
lieve in  God,  believe  also  in  me.  In  my  Father's  house  are 
many  mansions  :  if  it  were  not  so,  I  would  have  told  you. 
I  go  to  prepare  a  place  for  you  ;  and  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again,  and  receive  you  unto  my- 
self; that  where  I  am,  there  ye  may  be  also,"  John  xiv.  1-3. 

Say,  therefore,  Lord,  when  thou  hadst  made  this  lower 
narrow  world,  thou  wouldst  not  leave  it  uninhabited ;  for 
man  thou  madest  it,  and  man  thou  placedst  in  it.  And 
when  thou  hast  prepared  that  more  capacious,  glorious  world 
for  thy  redeemed  flock,  it  cannot  be  that  thou  wilt  shut 
them  out.  O,  therefore,  receive  my  fearful  soul,  and  help 
me  to  obey  thy  own  command,  Luke  xii.  32,  Fear  not, 
little  flock,  for  it  is  your  Father's  good  pleasure  to  give  you 
the  kingdom."  O,  let  me  hear  that  joyful  sentence,  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world,"  Matt.  xxy.  34. 

8.  Consider  that  Christ  hath  received  thy  soul  unto 
grace,  and  therefore  he  will  receive  it  unto  glory.  He  hath 
quickened  us  who  were  dead  in  trespasses  and  sins,  wherein 
in  times  past  we  walked,  &c.  But  God,  who  is  rich  in 
mercy,  for  his  great  love  wherewith  he  loved  us,  even  when 
we  were  dead  in  sins  and  trespasses,  quickened  us  together 
with  Christ,  and  raised  us  up  together,  and  made  us  sit  to- 
gether in  heavenly  places  in  Christ  Jesus,  Eph.  ii.  1-6. 
The  state  of  grace  is  the  kingdom  of  heaven,  as  well  as  the 
state  of  glory,  Matt.  iii.  2  ;  x.  7  ;  xiii.  11,  24,  31,  33,  44, 
45,  47.  By  grace  thou  hast  the  heavenly  birth  and  na- 
ture :  we  are  first-born  to  trouble  and  sorrow  in  the  world  ; 
but  we  are  new-born  to  everlasting  joy  and  pleasure.  Grace 
maketh  us  heirs,  and  giveth  us  title,  and  therefore  at  death 
we  shall  have  possession.  The  Father  ^f  our  Lord  Jesus 
Christ,  according  to  his  abundant  mercy,  hath  begotten  us 
again  unto  a  lively  hope,  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  to  an  inheritance  incorruptible  and  unde- 
filed,  and  that  fadeth  not  away,  reserved  in  heaven  for  us, 
1  Pet.  i.  3,  4.    The  great  work  was  done  in  the  day  of  thy 

Q 


242  THE  LAST  WORK  OF  A  BELIEVER. 

renovation  ;  then  thou  wast  entered  into  the  household  of 
God,  and  made  a  felloA^-citizen  with  the  saints,  and  re- 
ceivedst  the  Spirit  of  adoption,  Eph.  ii.  19  ;  Gal.  iv.  6.  He 
gave  thee  life  eternal,  -when  he  gave  thee  knowledge  of  him- 
self, and  of  his  Son,  John  xvii.  3.  And  will  he  now  take 
from  thee  the  kingdom  which  he  hath  given  thee  ?  Tliou 
wast  once  his  enemy,  and  he  hath  received  thee  already  into 
his  favour,  and  reconciled  thee  to  himself;  and  Avill  ho  not 
then  receive  thee  to  his  glory?  Rom.  v.  8-11,  "  God  com- 
mendeth  his  love  toward  us,  in  that,  while  we  were  yet  sin- 
ners, Christ  died  for  us.  Much  more  then,  being  now  jus- 
tified by  his  blood,  we  shall  be  saved  fi-om  -^Nn-ath  through 
him.  For  if,  when  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being  reconciled, 
we  shall  be  saved  by  his  Hfe.  And  not  only  so,  but  we  also 
joy  in  God  through  our  Lord  Jesus  Christ,  by  whom  we 
have  now  received  the  atonement."  And  when  we  have 
peace  with  God,  being  justified  by  fiiith  (Rom.  v.  1),  why 
should  we  doubt  whether  he  will  receive  us?  The  great 
impediments  and  cause  of  fear  are  now  removed  :  unpardoned 
sin  is  taken  away,  our  debt  is  discharged.  We  have  a 
sufficient  answer  against  all  that  can  be  alleged  to  the  pre- 
judice of  om-  souls  :  yea,  it  is  Christ  himself  that  answereth 
for  us  ;  it  is  he  that  justifietli,  who  then  shall  condemn  us  ? 
Will  he  not  justifv  those  at  last  whom  he  hath  here  justi- 
fied ?  Or  will  he  justify  us,  and  yet  not  receive  us  ?  Tliat 
were  both  to  justifv  and  condemn  us. 

Depart,  then,  in  peace,  O  fearful  soul  ;  thou  fallcst  into 
his  hands  that  hath  justified  thee  by  his  blood ;  -will  he  deny 
thee  the  inheritance  of  which  he  himself  hath  made  thee 
heir,  yea,  a  joint-heir  with  himself?  Rom.  viii.  17.  Will  he 
deprive  thee  of  thy  birthright,  who  himself  begot  thee  of 
the  incorruptible  seed  ?  If  he  would  not  have  received  thee 
to  glor}',  he  would  not  have  drawn  thee  to  himself,  and 
have  blotted  out  thine  iniquities,  and  received  thee  by  re- 
conciling grace.  ISIany  a  time  he  hath  received  the  secret 
petitions,  complaints,  and  groans  which  thou  hast  poured 
out  before  him  ;  and  hath  given  thee  access  with  boldness 


THE  LAST  AVORK  OF  A  BELIEVER.  243 

to  his  throne  of  grace,  when  thou  couldst  not  have  access 
to  man  ;  and  he  hath  taken  thee  up,  when  man  hath  cast 
thee  otf.  Surely  he  that  received  thee  so  readily  in  thy  dis- 
tress, will  not  now  at  last  repent  him  of  his  love.  As  Ma- 
noah's  wife  said,  "  If  the  Lord  were  pleased  to  kill  us,  he 
would  not  have  received  a  burnt-^ofierinop  and  a  meat-offering 
at  our  hands,  neither  would  he  have  shewed  us  all  these 
things,"  Judg.  xiii.  23.  He  hath  received  thee  into  his 
church,  and  entertained  thee  with  the  delights  and  fatness 
of  his  house  (Psal.  xxxA-i.  8),  and  bid  thee  welcome  to  his 
table,  and  feasted  thee  with  his  body  and  his  blood,  and 
communicated  in  these  his  quickening  Spirit ;  and  \nW  he 
then  disowTi  thee,  and  refuse  thee,  when  thou  drawest 
nearer  him,  and  art  cast  upon  him  for  thy  final  doom  ? 
After  so  many  receptions  in  the  way  of  gi*ace,  dost  thou  yet 
doubt  of  his  recei\dng  you. 

9.  Consider  how  nearly  thou  art  related  to  him  in  this 
state  of  grace  ;  thou  art  his  chUd,  and  hath  he  not  the 
bowels  of  a  father  ?  When  thou  didst  ask  bread,  he  was  not 
used  to  give  thee  a  stone ;  and  will  he  give  thee  hell,  when 
thou  askest  but  the  entertainment  in  heaven,  which  he  hath 
promised  thee  ?  Thou  art  his  friend  (John  xv.  14,  15),  and 
will  he  not  receive  his  friends  ?  Thou  art  his  spouse,  be- 
trothed to  him  the  very  day  when  thou  consentedst  to  his 
covenant ;  and  where  then  shouldst  thou  live  but  with  him? 
Thou  art  a  member  of  his  body,  of  his  flesh  and  bone,  Eph, 
V.  30  ;  and  no  man  ever  yet  hated  his  o^^^l  flesh,  but 
nourishetli  and  cherisheth  it,  even  as  the  Lord  the  church, 
verse  29  :  as  he  came  down  in  flesh  to  be  a  suitor  to  thee, 
so  he  caused  thee  to  let  go  all  for  him ;  and  will  he  now 
forsake  thee  ?  Suspect  it  not,  but  quietly  resign  thy  soul 
into  his  hands,  and  say,  Lord,  take  this  soul  that  pleads  re- 
lation to  thee  ;  it  is  the  voice  of  thy  chUd  that  crieth  to 
thee ;  the  name  of  a  father,  which  thou  hast  assumed  to- 
wards me,  is  my  encouragement.  AVhen  thou  didst  call  us 
out  of  the  world  unto  thee,  thou  saidst,  I  will  receive  you, 
and  I  will  be  a  father  to  you,  and  ye  shall  be  my  sons  and 
daughters,  2  Cor.  vi.  17,  18.    O  oiu-  Father,  which  art  in 


244  THE  L-\ST  WORK  OF  A  BELIEVER. 

heaven,  shut  not  out  thy  children,  the  children  of  thy  love 
and  promise.  The  compassion  that  thou  hast  put  mto  man 
engageth  him  to  reUeve  a  neighbour,  yea,  an  enemy,  much 
more  to  entertain  a  child ;  our  children  and  our  friends  dare 
trust  themselves  upon  our  kindness  and  fidelity,  and  fear  not 
that  we  %vill  reject  them  in  their  distress,  or  destroy  them, 
though  they  do  sometimes  offend  us  :  our  kindness  is  cruelty 
in  comparison  of  thine  ;  our  love  deserveth  not  the  name 
of  love  in  comparison  of  thy  most  precious  love.  Thine  is 
the  love  of  God,  who  is  love  itself,  1  John  iv.  8,  16  ;  and 
who  is  the  God  of  love,  2  Cor.  i.  13,  11  ;  and  is  answerable 
to  thine  omnipotency,  omniscience,  and  other  attributes  : 
but  ours  is  the  love  of  frail  and  finite  sinful  men.  As  we 
may  pray  to  thee  to  forgive  us  our  trespasses,  for  we  also 
forgive  those  that  have  trespassed  against  us  :  so  we  may 
pray  to  thee  to  receive  us,  though  we  have  offended  thee, 
for  even  we  receive  those  that  have  offended  us.  Hath  thy 
love  unto  thine  own  its  breadth,  and  length,  and  height, 
and  depth  ;  and  is  it  such  as  passeth  knowledge  ?  Eph.  iii. 
17-19.  And  yet  canst  thou  exclude  thine  own,  and  shut 
them  out  that  cry  unto  thee  ?  Can  that  love,  which  washed 
me  and  took  me  home  when  I  lay  wallowing  in  my  blood, 
reject  me,  when  it  hath  so  fiir  recovered  me?  Cai^that  love 
now  thrust  me  out  of  heaven,  that  lately  fetched  me  from 
the  gates  of  hell,  and  placed  me  among  thy  saints  ?  "  ^ATiom 
thou  lovest,  thou  lovest  to  the  end,"  John  xiii.  1.  "Thou 
art  not  as  man.  that  thou  shouldst  repent,"  Numb,  xxiii. 
19.  "  "With  thee  is  no  variableness,  or  shadow  of  turning," 
Jam.  i.  17.  If  yesterday  thou  so  freely  lovedst  me  as  to 
adopt  me  for  thy  child,  thou  wilt  not  to-day  refiise  me,  and 
cast  me  into  hell.  Receive,  Lord  Jesus,  a  member  of  thy 
body ;  a  weak  one,  indeed,  but  yet  a  member,  and  needeth 
the  more  thy  tenderness  and  compassion,  who  hast  taught 
us  not  to  cast  out  om*  infants,  because  they  are  small  and 
weak.  "  We  have  forsaken  all  to  cleave  imto  thee,  that 
we  might  vnth  thee  be  one  flesh  and  spirit,"  Eph.  v.  31  ; 
1  Cor.  \'i.  17.  O  cut  not  off,  and  cast  not  out,  thy  mem- 
bers that  are  ingrafted  into  thee.     "  Thou  hast  dwelt  in  me 


THE  LAST  WORK  OF  A  BELIEVER.  245 

here  by  faith,  and  shall  I  not  now  dwell  with  thee  ?  "  Eph. 
iii.  17.  Thou  hast  prayed  to  the  Father,  that  we  may  be 
one  in  thee,  and  may  be  with  thee  to  behold  thy  glory, 
John  xvii.  20-24  ;  and  wilt  thou  deny  to  receive  me  to  that 
glory,  who  pray  but  for  what  thou  hast  prayed  to  thy  Fa- 
ther? Death  maketh  no  separation  between  thee  and  thy 
members  ;  it  dissolveth  not  the  union  of  souls  with  thee, 
though  it  separate  them  from  the  flesh  ;  and  shall  a  part 
of  thyself  be  rejected  and  condemned  ? 

10.  Consider  that  Christ  hath  sealed  thee  up  unto  sal- 
vation, and  given  thee  the  earnest  of  his  Spirit;  and 
therefore  "vvill  certainly  receive  thee,  2  Cor.  i.  22 ;  v.  5 ; 
Eph.  i.  13,  14;  iv.  30.  Say,  therefore,  to  him.  Be- 
hold, Lord,  thy  mark,  thy  seal,  thine  earnest :  flesh  and 
blood  did  not  illuminate  and  renew  me  ;  thy  Spirit  which 
thou  hast  given  me  is  my  witness  that  I  am  thine,  Rom.  viii. 
16.  And  wilt  thou  disown  and  refuse  the  soul  that  thou 
hast  sealed  ? 

11.  Consider  that  he  that  hath  given  thee  a  heavenly 
mind,  will  certainly  receive  thee  into  heaven.  If  thy  trea- 
sure were  not  there,  thy  heart  would  never  have  been  there. 
Matt.  vi.  21.  Thy  weak  desires  do  shew  what  he  intends 
thee  for  ;  he  kindled  not  those  desires  in  vain.  Thy  love  to 
him  (though  too  small)  is  a  certain  proof  that  he  intends  not 
to  reject  thee;  it  cannot  be  that  God  can  damn,  or  Christ 
refuse,  a  soul  that  doth  sincerely  love  him  :  he  that  loveth, 
"  dwelleth  in  God,  and  God  in  him,"  1  John  iv.  15,  16. 
And  shall  he  not  then  dwell  with  God  for  ever?  God  fit- 
teth  the  nature  of  every  creature  to  its  use,  and  agreeably 
to  the  element  in  which  they  dwell ;  and,  therefore,  when 
he  gave  thee  the  heavenly  nature  (though  but  in  weak  be- 
ginnings), it  shewed  his  will  to  make  thee  an  inhabitant  of 
heaven. 

Say,  therefore,  to  him,  O  Lord,  I  had  never  loved  thee 
if  thou  hadst  not  begun  and  loved  me  first;  I  had  not 
minded  thee,  or  desired  after  thee,  if  thou  hadst  not  kindled 
these  desires :  it  cannot  be  that  thy  grace  itself  should  be  a 
deceit  and  misery,  and  intended  but  to  tantalize  us ;  and 


246  THE  LAST  WOEK  OF  A  BELLF^-ER. 

that  thou  hast  set  thy  servants'  souls  on  longing  for  that 
which  thou  wilt  never  give  them.  Thou  wouldst  not  have 
given  me  the  wedding- garment,  when  thou  didst  mvite  me, 
if  thou  hadst  meant  to  keep  me  out :  even  the  grain  of  mus- 
tard-seed which  thou  sowedst  in  my  heart,  was  a  kind  of 
promise  of  the  happiness  to  which  it  tendeth.  Indeed  I  have 
loved  thee  so  little,  that  I  am  ashamed  of  myself,  and  con- 
fess my  cold  indifferency  deserves  thy  wrath ;  but  that  I  love 
thee,  and  desire  thee,  is  thy  gift,  which  signifieth  the  higher 
satisf\-ing  gift  :  though  I  am  cold  and  dull,  my  eyes  are  to- 
wards thee  ;  it  is  thee  that  I  mean  when  I  can  but  groan  :  it 
is  long  since  I  have  bid  this  world  away;  it  shall  not  be  my 
home  or  portion  :  O  perfect  what  thou  hast  begun  ;  this  is 
not  the  time  or  place  of  my  perfection  ;  and  though  my  life 
be  now  hid  with  thee  in  God.  when  thou  appearest,  let  me 
appear  with  thee  in  glory.  Col.  iii,  4.  And,  in  the  mean- 
time, let  this  soul  enjoy  its  part  that  appeareth  before  thee  ; 
give  me  what  thou  hast  caused  me  to  love,  and  then  I  shall 
more  perfectly  love  thee,  when  my  thirst  is  satisfied,  and  the 
water  which  thou  hast  given  me  shall  spring  up  to  everlasting 
life,  John  iv  14. 

12.  Consider,  also,  that  he  that  hath  engaged  thee  to 
seek  first  his  kingdom,  is  engaged  to  give  it  them  that  do 
sincerely  seek  it.  He  called  thee  off  the  pursuit  of  vanity 
when  thou  wast  following  the  pleasures  and  profits  of  the 
world ;  and  he  called  thee  to  labour  for  the  food  that  perisheth 
not,  but  endureth  to  everlasting  life.  John  vL  27.  Since 
then  it  hath  been  thy  care  and  business  (notwithstanding 
all  thine  imperfections),  to  seek  and  serve  him,  to  please 
and  honour  him,  and  so  to  run  that  thou  mightest  obtain. 

Say,  then.  Though  my  sins  deserve  thy  wrath,  and  no- 
thing that  I  have  done  desene  thy  favour,  yet  godliness 
hath  thy  promise  of  the  life  to  come :  and  thou  hast  said,  that 

he  that  seeks  shall  find,"  Matt.  vii.  7,  8.  O  now  let  me 
find  the  kingdom  that  I  have  sought,  and  sought  by  thy  en- 
couragement and  help  :  it  cannot  be  that  any  should  have 
cause  to  repent  of  ser%-ing  thee,  or  suffer  disappointment  that 
tiusts  upon  thee.    My  labour  for  the  world  was  lost  and 


THE  LAST  WORK  OF  A  BELIEVER. 


247 


vain,  but  thou  didst  engage  me  to  be  steadfast  and  abound 
in  thy  work,  on  this  account,  that  my  laboui'  should  not  be 
in  vain,  1  Cor.  xv.  58.  Now  give  the  full  and  final  an- 
swer unto  all  my  prayers :  now  that  I  have  done  the  fight, 
and  finished  my  course,  let  me  find  the  crown  of  righteous- 
ness which  thy  mercy  hath  laid  up,  2  Tim.  iv.  8.  O  crown 
thy  graces,  and  with  thy  greatest  mercies  recompense  and 
perfect  thy  preparatory  mercies,  and  let  me  be  received  to 
thy  glory,  who  have  been  guided  by  thy  counsel,  Psal. 
Ixxiii.  24. 

13.  Consider  that  Christ  hath  already  received  millions 
of  souls,  and  never  was  unfaithful  unto  any.  There  are 
now  with  him  the  spirits  of  the  just  made  perfect,  that  in 
this  life  were  imperfect  as  well  as  you.  Why,  then,  should 
}  ou  not  comfortably  trust  him  with  your  souls  ?  and  say, 
Lord,  thou  art  the  common  salvation  and  refuge  of  thy 
saints  ;  both  strong  and  weak,  even  all  that  are  given  thee 
by  the  Father,  shall  come  to  thee,  and  those  that  come  thou 
vnlt  in  no  wise  cast  out.  Thousands  have  been  entertained 
by  thee  that  were  unworthy  in  themselves,  as  well  as  I.  It 
is  few  of  thy  members  that  are  now  on  earth,  in  compari- 
son of  those  that  are  with  thee  in  heaven.  Admit  me,  Lord, 
into  the  new  Jerusalem :  thou  wilt  have  thy  house  to  be 
filled ;  O,  take  my  spirit  into  the  number  of  those  blessed 
ones  that  shall  come  from  east,  west,  north,  and  south,  and 
sit  down  mth  Abraham,  Isaac,  and  Jacob  in  the  kingdom ; 
that  we  may,  together  with  eternal  joys,  give  thanks  and 
praise  to  thee  that  hast  redeemed  us  to  God  by  thy  blood. 

14.  Consider  that  it  is  the  will  of  the  Father  himself  that 
we  should  be  glorified.  He  therefore  gave  us  to  his  Son, 
and  gave  his  Son  for  us,  to  be  our  Sa\'iour,  "  That  whoso- 
ever believeth  in  him  should  not  perish,  but  have  everlast- 
ing life,"  John  iii.  16,  17.  All  our  salvation  is  the  pro- 
duct of  his  love,  Eph.  ii,  4;  John  vi.  37.  John  xvi.  26, 
27,  "  I  say  not  that  I  will  pray  the  Father  for  you,  for  the 
Father  himself  loveth  you,  because  ye  have  loved  me,"  &c. 
John  xiv.  21,  "He  that  loveth  me  shall  be  loved  of  my 


248  THE  LAST  WORK  OF  A  BELIEVER. 

Father,  and  I  wHll  love  him,  and  vnW  manifest  myself  to 
hira." 

Say,  therefore,  Avith  our  d}-ing  Lord,  "  Father,  into  thy 
hands  I  commend  my  spirit."  By  thy  Son,  who  is  the  way, 
the  truth,  and  the  life,  I  come  to  thee,  John  xiv.  6.  "Ful- 
ness of  joy  is  in  thy  presence,  and  everlasting  pleasures  at 
thy  right  hand,"  Psal.  x\i.  11.  Thy  love  redeemed  me, 
renewed  and  preserved  me  ;  O  now  receive  me  to  the  ful- 
ness of  thy  love.  This  was  thy  will  in  sending  thy  Son, 
that  of  all  that  thou  gavest  him  he  should  lose  nothing,  but 
should  raise  it  up  at  the  last  day.  O  let  not  now  this  soul 
be  lost  that  is  passing  to  thee  through  the  straits  of  death. 
I  had  never  come  unto  thy  Son,  if  thou  hadst  not  drawn  me, 
and  if  I  had  not  heard  and  learned  of  thee,  John  \i.  44, 
45.  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
that  thou  hast  revealed  to  me,  a  babe,  an  idiot,  the  blessed 
mysteries  of  thy  kingdom,  Luke  x.  2i  ;  Acts  iv,  13.  O 
now  as  the  veil  of  flesh  must  be  withdrawn,  and  my  soul  be 
parted  from  this  body,  withdraw  the  veil  of  thy  displeasure, 
and  shew  thy  servant  the  glory  of  thy  presence :  that  he 
that  hath  seen  thee  but  as  in  a  glass,  may  see  thee  now  with 
open  face ;  and  when  my  earthly  house  of  this  tabernacle  is 
dissolved,  let  me  inhabit  thy  building  not  made  with  hands, 
eternal  in  the  heavens,  2  Cor.  v.  1. 

15.  Lastly,  Consider  that  God  hath  designed  the  ever- 
lasting glory  of  his  name,  and  the  pleasing  of  his  blessed 
will,  in  our  salvation  ;  and  the  Son  must  triumph  in  the  per- 
fection of  his  conquest  of  sin  and  Satan,  and  in  the  perfect- 
ing of  our  redemption  ;  and,  doubtless,  he  will  not  lose  his 
Father's  glory  and  his  own.  Say,  then,  with  confidence,  I 
resign  my  soul  to  thee,  O  Lord,  who  hast  called  and  chosen 
me,  that  thou  mightest  make  known  the  riches  of  thy  glory 
on  me,  as  a  vessel  of  mercy  prepared  unto  glory,  Rom.  ix. 
23.  Thou  hast  predestinated  me  to  the  adoption  of  thy 
child  by  Christ  unto  thyself,  to  the  praise  of  the  glory  of 
thy  grace,  wherein  thou  hast  made  me  accepted  in  thy  Be- 
loved, Eph.  i.  5,  6,  11,  12.    Receive  me  now  to  the  glory 


THE  LAST  WORK  OF  A  BELlEVEli.  240 

which  thou  hast  prepared  for  us,  Matt.  xxv.  34.  The  hour 
is  at  hand ;  Lord,  glorify  thy  poor  adopted  child,  that  he 
may  for  ever  glorify  thee,  John  xvii.  1.  It  is  thy  promise 
to  glorify  those  whom  thou  dost  justify,  Rom.  viii.  30.  As 
"  there  is  no  condemnation  to  them  that  are  in  Christ" 
(Rom.  viii.  1),  so  now  let  him  present  me  faultless  before 
the  presence  of  his  glory  with  exceeding  joy ;  and  to  thee 
"  the  only  wise  God  our  Sa\dour,  be  the  glory,  majesty, 
dominion,  and  power  for  evermore.  Amen."   Jude  24,  25. 

WhsLt  now  remaineth,  but  that  we  all  set  ourselves  to 
learn  this  sweet  and  necessary  task,  that  we  may  jojililly 
perform  it  in  the  hour  of  our  extremity ;  even  to  recom- 
mend our  departing  souls  to  Christ,  with  confidence  that 
he  will  receive  them.  It  is  a  lesson  not  easy  to  be  learned ; 
for  faith  is  weak,  and  doubts  and  fears  will  easily  arise,  and 
nature  will  be  loth  to  think  of  dying ;  and  we  that  have  so 
much  offended  Christ,  and  lived  so  strangely  to  him,  and 
been  entangled  in  too  much  familiarity  with  the  world,  shall 
be  apt  to  shrink  when  we  should  joyfully  trust  him  with  our 
departing  souls.  O,  therefore,  now  set  yourselves  to  over- 
come these  difficulties  in  time.  You  know  we  are  all  ready 
to  depart ;  it  is  time  this  last  important  work  were  thoroughly 
learned,  that  our  death  may  be  both  safe  and  comfortable. 

There  are  divers  other  uses  of  this  doctrine,  that  I  should 
have  urged  upon  you,  had  there  been  time.  As,  1.  If 
Christ  will  receive  your  departing  souls,  then  fear  not  death, 
but  long  for  this  heavenly  entertainment. 

2.  Then  do  not  sin  for  fear  of  them  that  can  but  kill  the 
body,  and  send  the  soul  to  Christ. 

3.  Then  think  not  the  righteous  unhappy  because  they 
are  cast  off  by  the  world  ;  neither  be  too  much  troubled  at 
it  yourselves  when  it  comes  to  be  your  case ;  but  remember 
that  Christ  will  not  forsake  you,  and  that  none  can  hinder 
him  from  the  receiving  of  your  souls.  No  malice  nor 
slanders  can  follow  you  so  far  as  by  defamation  to  make 
your  justifier  condemn  you. 

4.  Kyou  may  trust  him  with  your  souls,  then  trust  him 
with  your  friends,  your  children  that  you  must  leave  behind, 


250  THE  LAST  WORK  OF  A  BELIEVER. 

%vitli  all  your  concernments  and  affah's  :  and  trust  him  -with 
his  gospel  and  his  church  ;  for  they  are  all  his  own,  and  he 
■will  prevail  to  the  accomplishment  of  his  blessed  pleasure. 

But,  5.  I  shall  only  add  that  use  which  the  sad  occasion 
of  our  meeting  doth  bespeak.  What  cause  have  we  now 
to  mix  our  sorrows  for  our  deceased  friend,  with  the  joys  of 
faith  for  her  felicity !  We  have  left  the  body  to  the  earth, 
and  that  is  our  lawful  sorrow,  for  it  is  the  fruit  of  sin  ;  but 
her  spirit  is  received  by  Jesus  Christ,  and  that  must  be  our 
joy,  if  we  will  behave  ourselves  as  true  behevers.  If  we 
can  suffer  with  her,  should  we  not  rejoice  also  with  her  ? 
And  if  the  joy  be  far  greater  to  the  soul  with  Christ,  than 
the  ruined  state  of  the  body  can  be  lamentable,  it  is  but 
reason  that  our  joy  should  be  greater  for  her  joy,  than  our 
sorrow  for  the  dissolution  of  the  flesh.  We  that  should  not 
much  lament  the  passage  of  a  friend  beyond  the  seas,  if  it 
were  to  be  advanced  to  a  kingdom,  should  less  lament  the 
passage  of  a  soul  to  Christ,  if  it  were  not  for  the  remnant 
of  our  woeful  unbeUef.- 

She  is  arrived  at  the  everlasting  rest,  where  the  burden 
of  corruption,  the  contradictions  of  the  flesh,  the  molesta- 
tions of  the  tempter,  the  troubles  of  the  world,  and  the  in- 
juries of  malicious  men,  are  all  kept  out,  and  shall  never 
more  disturb  her  peacei  She  hath  left  us  in  these  storms, 
who  have  more  cause  to  weep  for  ourselves,  and  for  our 
children,  that  have  yet  so  much  to  do  and  suffer,  and  so 
many  dangers  to  pass  through,  than  for  the  souls  that  are 
at  rest  with  Christ.  AVe  are  capable  of  no  higher  hopes 
than  to  attain  that  state  of  blessedness  which  her  soul  pos- 
sesseth  ;  and  shall  we  make  that  the  matter  of  our  lamenta- 
tion as  to  her,  which  we  make  the  matter  of  our  hopes  as 
to  ourselves  ?  Do  we  labour  earnestly  to  come  thither,  and 
yet  lament  that  she  is  there  ?  You  ^vill  say,  it  is  not  be- 
cause she  is  clothed  upon  with  the  house  from  heaven,  but 
that  she  is  unclothed  of  the  flesh  :  but  is  there  any  other 
passage  than  death  into  immortality?  Must  we  not  be 
unclothed  before  the  garments  of  glory  can  be  put  on  ? 
She  bemoaneth  not  her  o-vvn  dissolved  body ;  the  glorified 


THE  L.\ST  WOiiK  OF  A  BELIEVER.  251 

soul  can  easily  bear  the  corruption  of  the  llesh  ;  and  if  you 
saw  but  what  the  soul  enjoyeth,  you  would  be  like-minded, 
and  be  moderate  in  your  gi-iefs.  Love  not  yourselves  so 
as  to  be  unjust  and  unmerciful  in  your  desires  to  your 
friends.  Let  Satan  desire  to  keep  them  out  of  heaven,  but 
do  not  you  desire  it.  You  may  desire  your  own  good,  but 
not  so  as  to  deprive  your  friends  of  theirs  ;  yea,  of  a  greater 
good,  that  you  may  have  a  lesser  by  it.  And  if  it  be  their 
company  that  you  desire,  in  reason  you  should  be  glad  that 
they  are  gone  to  dwell  where  you  must  dwell  for  ever,  and 
therefore  may  for  ever  have  their  company  ;  had  they  staid 
on  earth  you  would  have  had  their  company  but  a  little 
while,  because  you  must  make  so  short  a  stay  yourselves. 
Let  them  therefore  begm  their  journey  before  you ;  and 
grudge  not  that  they  are  first  at  home,  as  long  as  you  ex- 
pect to  find  them  there.  In  the  mean  time  he  that  called 
them  fi'om  you  hath  not  left  you  comfortless  ;  he  is  with 
you  himself,  who  is  better  than  a  mother,  or  than  ten  thou- 
sand Abends  :  when  grief  or  negligence  hindereth  you  from 
observing  him,  yet  he  is  with  you,  and  holdeth  you  up,  and 
tenderly  provideth  for  you  :  though  turbulent  passions  in- 
juriously question  all  his  love,  and  cause  you  to  give  him 
unmannerly  and  imthankful  words,  yet  still  he  beareth  with 
you,  and  forgiveth  all,  and  doth  not  forsake  you  for  your 
pee^dshness  and  weakness,  because  you  are  his  children ; 
and  he  knoweth  that  you  mean  not  to  forsake  him.  Re- 
buke your  passions,  and  calm  your  minds  ;  reclaim  your 
thoughts,  and  cast  away  the  bitterness  of  suspicious,  quar- 
relsome unbelief ;  and  then  you  may  perceive  the  presence 
of  your  dearest  Friend  and  Lord,  who  is  enough  for  you, 
though  you  had  no  other  friend.  "\^'ithout  him  all  the 
friends  on  earth  would  be  but  silly  comforters,  and  leave 
you  as  at  the  gates  of  heU ;  without  him  all  the  angels  and 
saints  in  heaven  would  never  make  it  a  heaven  to  you. 
Grieve  not  too  much  that  one  of  your  candles  is  put  out 
while  you  have  the  sun  ;  or  if  indeed  it  be  not  day  with  any 
of  you,  or  the  sun  be  clouded  or  eclipsed,  let  that  rather  be 
the  matter  of  your  grief;  find  out  the  cause,  and  presently 


252  THE  LAST  WORK  OF  A  BELIETER. 

submit  and  seek  reconciliation  :  or  If  you  are  deprived  of 
this  light,  because  you  are  yet  asleep  in  sin,  hearken  to  his 
call,  and  rub  your  eyes:  "Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee  light,"  Eph. 
V.  14.  "  Knowing  that  it  is  now  high  time  to  awake  out 
of  sleep,  our  salvation  being  nearer  than  when  we  first  be- 
lieved :  the  night  is  far  spent,  the  day  of  eternal  light  is 
even  at  hand  ;  cast  off  therefore  the  works  of  darkness,  and 
put  on  all  the  armour  of  light ;  walk  honestly  and  decently 
as  in  the  day,"  Rom.  xiii.  11-14.  And  whatever  you  do, 
make  sure  of  the  Friend  that  never  dieth,  and  never  shall 
be  separated  from  you  ;  and  when  you  die  will  certainly  re- 
ceive the  souls  which  you  commend  unto  him. 

And  here,  though  contrary  to  my  custom,  I  shall  make 
some  more  particular  mention  of  our  deceased  friend  on 
several  accounts.  1.  In  prosecution  of  this  use  that  now 
we  are  upon,  that  you  may  see  in  the  e\'idences  of  her  hap- 
piness hoAv  Httle  cause  you  have  to  indulge  extraordinary 
grief  on  her  account ;  and  how  much  cause  to  moderate  your 
sense  of  our  loss,  with  the  sense  of  her  felicity.  2.  That 
you  may  have  the  benefit  of  her  example  for  your  imitation, 
especially  her  children  that  are  bound  to  observe  the  holy 
actions  as  well  as  the  instructions  of  a  mother.  3.  For  the 
honour  of  Christ,  and  his  grace,  and  his  servant :  for  as  God 
hath  promised  to  honour  those  that  honom*  him  (1  Sam.  ii. 
30),  and  Christ  hath  said,  "  If  any  man  serve  me,  him  will 
my  Father  honour,"  John  xii.  26;  so  I  know  Christ  will 
not  take  it  ill  to  be  honoured  in  his  members,  and  to  have 
his  ministers  subserve  him  in  so  excellent  a  work :  it  is  a 
very  considerable  part  of  the  love  or  hatred,  honour  or  dis- 
honour, that  Christ  liath  in  the  world,  which  he  receiveth 
as  he  appeareth  in  his  followers.  He  that  will  not  see  a 
cup  of  cold  water  given  to  one  of  them  go  unrewarded,  and 
will  tell  those  at  the  last  day  that  did  or  did  not  visit  and 
reheve  them,  that  they  did  or  did  it  not  to  him,  will  now 
expect  it  from  me  as  my  duty  to  give  him  the  honour  of  his 
graces  in  his  deceased  sen^ant ;  and  I  doubt  not  will  ac- 
cordingly accept  it,  when  it  is  no  other  indeed  than  his  own 


THE  LAST  WORK  OF  A  BELIEVER.  253 

honour  that  is  my  end,  and  nothing  but  the  words  of  truth 
and  soberness  shall  be  the  means. 

And  here  I  shall  make  so  great  a  transition  as  shall  re- 
tain my  discourse  in  the  narrow  compass  of  the  time  in  which 
she  lived  near  me,  and  under  my  care,  and  in  my  familiar 
acquaintance,  omitting  all  the  rest  of  her  life,  that  none  may 
say  I  speak  but  by  hearsay  of  things  which  I  am  uncertain 
of ;  and  I  will  confine  it  also  to  those  special  gifts  and  graces 
in  which  she  was  eminent,  that  I  may  not  take  .you  up  with 
a  description  of  a  Christian  as  such,  and  tell  you  only  of 
that  good  which  she  held  but  in  common  with  all  other 
Christians.  And  if  any  thing  that  I  shall  say  were  unknown 
to  any  reader  that  knew  her,  let  them  know  that  it  is  be- 
cause they  knew  her  but  distantly,  imperfectly,  or  by  re- 
ports ;  and  that  my  advantage  of  near  acquaintance  did  give 
me  a  just  assurance  of  what  I  say. 

The  graces  which  I  decerned  to  be  eminent  in  her  were 
these.  1.  She  was  eminent  in  her  contempt  of  the  pride, 
and  pomp,  and  pleasure,  and  vanity  of  the  world ;  and  in 
her  great  averseness  to  all  these,  she  had  an  honest  impa- 
tience of  the  life  which  is  common  among  the  rich  and  vain- 
glorious in  the  world  :  voluptuousness  and  sensuality,  excess 
of  drinking,  cards  and  dice,  she  could  not  endure,  whatever 
names  of  good  house-keeping  or  seemly  deportment  they 
borrowed  for  a  mask.  In  her  apparel  she  went  below  the 
garb  of  others  of  her  rank ;  indeed  in  such  plainness  as  did 
not  notify  her  degree ;  but  yet  in  such  a  grave  and  decent 
habit  as  notified  her  sobriety  and  humility.  She  was  a 
stranger  to  pastimes,  and  no  companion  for  time-wasters  ; 
as  knowing  that  persons  so  near  eternity,  that  have  so  short 
a  life,  and  so  gi'eat  a  work,  have  no  time  to  spare.  Accord- 
ingly, in  her  latter  days  she  did,  as  those  that  grow  wise  by 
experience  of  the  vanity  of  the  world,  retire  from  it,  and 
cast  it  off  before  it  cast  off  her :  she  betook  herself  to  the 
society  of  a  people  that  were  low  in  the  world,  of  humble, 
serious,  upright  lives,  though  such  as  had  been  wholly  stran- 
gers to  her ;  and  among  these  poor  inferior  strangers  she 
lived  in  contentment  and  quietness  ;  desiring  rather  to  con- 


254 


THE  LAST  WORK  OF  A  BELIE\'ER. 


verse  witli  those  that  would  help  her  to  redeem  the  time, 
in  prayer  and  editing  conference,  than  with  those  that  would 
grieve  her  by  consuming  it  on  then*  lusts. 

2.  She  was  very  prudent  in  her  converse  and  affairs  (al- 
lowing for  the  passion  of  her  sex  and  age),  and  so  escaped 
much  of  the  inconveniences  that  else  in  so  great  and  mani- 
fold businesses  would  have  overwhelmed  her :  as  "  a  good 
man  will  guide  his  affaii'S  with  discretion,"  Psal.  cxii.  5  ;  so 
"  discretion  will  preserve  him,  and  understanding  will  keep 
him,  to  deliver  him  fi*om  the  way  of  the  e^•il  man,  who 
leaveth  the  paths  of  uprightness  to  walk  in  the  way  of  dark- 
ness," Prov.  ii.  11-13. 

3.  She  was  seriously  religious,  without  partiality,  or  any 
taint  of  siding  or  faction,  or  holding  the  fiiith  of  our  Lord 
Jesus  Christ  m  respect  of  persons.  I  never  heard  her  speak 
against  men,  or  for  men,  as  they  differed  in  some  small  and 
tolerable  things :  she  impartially  heard  any  minister  that 
was  able,  and  godly,  and  sound  in  the  main,  and  could  bear 
with  the  weaknesses  of  mmisters  when  they  were  fiiithful. 
Instead  of  owning  the  names  or  opinions  of  Prelatical,  Pres- 
bj'terian.  Independent,  or  such  like,  she  took  up  with  the 
name  and  profession  of  a  Christian,  and  loved  a  Christian 
as  a  Christian,  without  much  respect  to  such  different,  toler- 
able opinions.  Instead  of  troubUng  herself  with  needless 
scruples,  and  making  up  a  religion  of  opinions  and  siiigulari- 
ties,  she  studied  faith  and  godliness  ;  and  lived  upon  the 
common  certain  truths,  and  well-kno-mi  duties,  which  have 
been  the  old  and  beaten  way,  by  which  the  universal  church 
of  Christ  hath  gone  to  heaven  in  former  ages. 

4.  She  Avas  very  impartial  in  her  judgment  about  par- 
ticular cases,  being  the  same  in  judging  of  the  case  of  a 
child  and  a  stranger ;  and  no  interest  of  children,  or  other 
relations,  could  make  her  swerve  from  an  equal  judgment. 

5.  She  xery  much  preferred  the  spiritual  welfare  of  her 
children  before  their  temporal ;  looking  on  the  former  as 
the  true  felicity,  and  on  the  latter  without  it  but  as  a  plea- 
sant, voluntary  misery. 

6.  Since  I  was  acquainted  with  her,  I  always  found  her 


THE  LAST  WORK  OF  A  BELIEVER. 


255 


very  ready  to  good  works,  according  to  her  power.  And 
when  she  hath  seen  a  poor  man  come  to  me,  that  she  con- 
jectured solicited  me  for  relief,  she  hath  reprehended  me  for 
keeping  the  case  to  myself,  and  not  inviting  her  to  contri- 
bute ;  and  I  could  never  discern  that  she  thought  any  thing 
so  well  bestowed  as  that  which  relieved  the  necessities  of  the 
poor  that  were  honest  and  industrious. 

7.  She  had  the  wonderful  mercy  of  a  man-like,  Christian, 
patient  spirit,  under  all  afflictions  that  did  befall  her ;  and 
under  the  multitude  of  troublesome  businesses,  that  would 
have  even  distracted  an  impatient  mind.  Though  sudden 
anger  was  the  sin  that  she  much  confessed  herself,  and  there- 
fore thought  she  wanted  patience,  yet  I  have  oft  wondered 
to  see  her  bear  up  -svith  the  same  alacrity  and  quietness, 
when  Job's  messengers  have  brought  her  the  tidings  that 
would  have  overwhelmed  an  impatient  soul.  When  law- 
suits and  the  great  afflictions  of  her  children  have  assaulted 
her  hke -successive  waves,  which  I  feared  would  have  borne 
her  into  the  deep,  if  not  devoured  all  her  peace,  she  sus- 
tained all  as  if  no  great  considerable  change  had  been  made 
against  her,  having  the  same  God  and  the  same  Christ,  and 
promises,  and  hope,  from  which  she  fetched  such  real  com- 
fort and  support  as  shcAved  a  real,  serious  faith. 

8.  She  was  always  apt  to  put  a  good  interpretation  upon 
God's  proAidences  ;  like  a  right  believer,  that  having  the 
spirit  of  adoption,  perceiveth  fatherly  love  in  all,  she  would 
not  easily  be  persuaded  that  God  meant  her  any  harm :  she 
was  not  apt  to  hearken  to  the  enemy  that  accuseth  God 
and  his  ways  to  man,  as  he  accuseth  man  and  his  actions 
to  God :  she  was  none  of  those  that  are  suspicious  of  God, 
and  are  still  concluding  death  and  ruin  from  all  that  he  doth 
to  them,  and  are  gathering  -vvrath  from  misinterpreted  ex- 
pressions of  his  love ;  who  weep  because  of  the  smoke  before 
they  can  be  warmed  by  the  fire.  Yet  God  is  good  to  Israel ; 
and  it  shall  go  well  with  them  that  fear  before  him  (Psal. 
Ixxiii.  1  ;  Eccles.  viii.  12,  13),  were  her  conclusions  from 
the  sharpest  providences  :  she  expected  the  morning  in  the 
darkest  night,  and  judged  not  of  the  end  by  the  beginning ; 


256  THE  LAST  WORK  OF  A  BELIEVER. 

but  was  always  confident  if  she  could  but  entitle  God  in  the 
case  that  the  issue  would  be  good.  She  was  not  a  mur- 
mui  er  against  God,  nor  one  that  contended  with  her  Maker ; 
nor  one  that  created  calamity  to  herself  by  a  self-troubling, 
unquiet  mind :  she  patiently  hore  what  God  laid  upon  her, 
and  made  it  not  hea-sder  by  the  additions  of  uncomfortable 
prognostics,  and  misgi\'ing  or  repining  thoughts.  She  had 
a  gi'eat  confidence  in  God,  that  he  was  doing  good  to  her 
and  hers  in  all ;  and  where  at  present  she  saw  any  matter 
of  grief,  she  much  supported  her  soul  vnth  a  belief  that  God 
would  remove  and  overcome  it  in  due  time. 

9.  She  was  not  troubled,  that  ever  I  decerned,  with 
doubtings  about  her  interest  in  Christ,  and  about  her  own 
justification  and  salvation ;  but  whether  she  reached  to  as- 
surance or  not,  she  had  confident  apprehensions  of  the  love 
of  God,  and  quietly  reposed  her  soul  upon  his  grace.  Yet 
not  secure  through  presumption  or  self-esteem,  but  comfort- 
ing herself  in  the  Lord  her  God  ;  by  this  means  she  spent 
those  hours  in  a  cheerfiil  performance  of  her  duty,  which 
many  spend  in  fi-uitless  self- vexation  for  the  failings  of  their 
duty,  or  in  mere  inquiries  whether  they  have  grace  or  not ; 
and  others  spend  in  wrangUng,  perplexed  controversies 
about  the  manner  or  circumstances  of  duty :  and  I  beheve 
that  she  had  more  comfort  fi-om  God  by  way  of  reward  upon 
her  sincere  obedience,  while  she  referred  her  soul  to  him, 
and  rested  on  him,  than  many  have  that  more  anxiously 
pei-jjlexed  themselves  about  the  discerning  of  their  holiness, 
when  they  should  be  studying  to  be  more  holy,  that  it 
might  discover  itself.  And  by  this  means  she  was  fit  for 
praises  and  thanksgiving,  and  spent  not  her  life  in  lamenta- 
tions and  complaints  ;  and  made  not  religion  seem  terrible 
to  the  ignorant,  that  judge  of  it  by  the  faces  and  carriage 
of  professors.  She  did  not  represent  it  to  the  world  as  a 
morose  and  melancholy  temper,  but  as  the  rational  crea- 
ture's cheerful  obedience  to  his  ^laker,  actuated  by  the 
sense  of  the  wonderful  love  that  is  manifested  in  the  Re- 
deemer, and  by  the  hopes  of  the  purchased  and  promised 
felicity  in  the  blessed  sight  and  fruition  of  God.    And  I 


THE  LAST  WORK  OF  A  BELIEVER.  25  7 

conjecture  that  her  forenientioned  disposition  to  think  well 
of  God,  and  of  his  providences,  together  with  her  long  and 
manifold  experience  (the  great  advantage  of  ancient,  tried 
Christians),  did  much  conduce  to  free  her  from  doubtings 
and  disquieting  fears  about  her  own  sincerity  and  salvation  ; 
and  I  confess,  if  her  life  had  not  been  answerable  to  her 
peace  and  confidence,  I  should  not  have  thought  the  better, 
but  the  worse,  of  her  condition  ;  nothing  being  more  lamen- 
table than  to  make  haste  to  hell,  through  a  wilful  confidence 
that  the  danger  is  past,  and  that  they  are  in  the  way  to 
heaven  as  well  as  the  most  sanctified. 

10.  Lastly,  I  esteemed  it  the  height  of  her  attainment 
that  she  never  discovered  any  inordinate  fears  of  death,  but 
a  cheerftil  readiness,  willingness,  and  desire,  to  be  dissolved, 
and  be  with  Christ.  This  was  her  constant  temper,  both  in 
health  and  sickness,  as  far  as  I  was  able  to  observe.  She 
would  be  frequently  expressing  how  Httle  reason  she  had  to 
be  desirous  of  longer  life,  and  how  much  reason  to  be  will- 
ing to  depart.  Divers  times  in  dangerous  sickness  I  have 
been  with  her,  and  never  discerned  any  considerable  averse- 
ness,  dejectedness,  or  fear.  ^Many  a  time  I  have  thought 
how  great  a  mercy  I  should  esteem  it  if  I  had  attained  that 
measure  of  fearless  willingness  to  lay  down  this  flesh,  as  she 
had  attained.  Many  a  one  that  can  make  hght  of  wants, 
or  threats,  or  scorns,  or  any  ordinary'  troubles,  cannot  sub- 
mit so  quietly  and  willingly  to  death.  Many  a  one  that 
can  go  through  the  labours  of  religion,  and  contemn  oppo- 
sition, and  easily  give  all  they  have  to  the  poor,  and  bear 
imprisonments,  banishment,  or  contempt,  can  never  over- 
come the  fears  of  death.  So  far,  even  the  father  of  lies 
spake  truth  ;  "  Skin  for  skin,  yea,  all  that  a  man  hath  will 
he  give  for  his  life,"  Job  ii.  4.  I  took  it,  therefore,  for  a 
high  attainment  and  extraordinary  mercy  to  our  deceased 
friend,  that  the  king  of  terrors  was  not  terrible  to  her. 
Though  I  doubt  not  but  somewhat  of  avorseness  and  fear  is  - 
so  rooted  in  nature's  self-preserving  principle,  as  that  it 
is  almost  inseparable,  yet  in  her  I  never  discerned  any 
troublesome  appearances  of  it.    When  I  first  came  to  her 

R 


258  THE  LAST  WORK  OF  A  BELIE VKK. 

In  the  beginning  of  her  last  sickness,  she  suddenly  passed 
the  sentence  of  death  upon  herself,  -wTithout  any  shew  of  fear 
or  trouble,  when  to  us  the  disease  appeared  not  to  be  great. 
But  when  the  disease  increased,  her  pains  were  so  little,  and 
the  effect  of  the  fever  was  so  much  in  her  head,  that,  after 
this,  she  seemed  not  to  esteem  it  mortal,  being  not  sensible 
of  her  case  and  danger :  and  so,  as  she  lived  without  the 
fears  of  death,  she  seemed  to  us  to  die  without  them.  God» 
by  the  natiu-e  of  her  disease,  removing  death  as  out  of  her 
sight,  when  she  came  to  that  weakness,  in  which  else  the 
encounter  was  like  to  have  been  shai'per  than  ever  it  was 
before.  And  thus,  in  one  of  the  weaker  sex,  God  hath  shew- 
ed us  that  it  is  possible  to  live  in  holy  confidence,  and  peace, 
and  quietness  of  mind,  ■v^dthout  distressing  griefs  or  fears, 
even  in  the  midst  of  a  troublesome  world,  and  of  vexatious 
businesses,  and  vriih  the  afflictions  of  her  dearest  relations 
almost  continually  before  her :  and  that  our  quiet  or  dis- 
quiet, our  peace  or  trouble,  dependeth  more  upon  our  in- 
ward strength  and  temper  than  upon  our  outward  state, 
occasions,  or  provocations  ;  and  that  it  is  more  in  our  hands 
than  of  any  or  all  our  friends  and  enemies,  whether  we  shall 
have  a  comfortable  or  uncomfortable  life. 

AYliat  remaineth  now,  but  that  all  we  that  survive,  espe- 
cially you  that  are  her  children,  do  follow  her  as  she  folloAv- 
ed  Christ  ?  Though  the  word  of  God  be  your  sufficient  rule, 
and  the  example  of  Christ  be  your  perfect  pattern,  yet  as 
the  instructions,  so  the  example  of  a  parent  must  be  a 
weighty  motive  to  quicken  and  engage  you  to  your  duty ; 
and  will  else  be  a  great  aggravation  of  your  sin.  A  holy 
child  of  unholy  parents  doth  no  more  than  his  necessary 
duty  ;  because  whatever  parents  are,  he  hath  a  holy  God  : 
but  an  unholy  child  of  holy  parents  is  inexcusable  in  sin,  and 
deplorably  miserable,  as  forsaking  the  doctrine  and  pattern 
both  of  their  Creator  and  their  progenitors,  whom  nature 
engageth  them  to  observe  ;  and  it  will  be  an  aggravation  of 
their  deserved  misery  to  have  their  parents  witness  against 
them,  that  they  taught  them.,  and  they  would  not  learn  ;  and 
went  before  them  in  a  holy  life,  but  they  would  not  follow 


THE  LAST  WORK  OF  A  BELIEVER.  259 

tlieni.  "  My  son,  hear  the  instruction  of  thy  father,  and 
forsake  not  the  law  of  thy  mother ;  for  they  shall  be  an  or- 
nament of  grace  unto  thy  head,  and  chains  about  thy  neck," 
Prov.  i.  8,  9.  Read  and  consider  Pro  v.  xxx.  17  ;  xv.  20  ; 
xxiii.  22,  25.  Sins  against  parents  have  a  special  curse 
affixed  to  them  in  this  life,  as  the  case  of  Ham  sheweth  ;  and 
the  due  observance  and  honouring  of  parents  hath  a  special 
promise  of  temporal  blessings,  as  the  fifth  commandment 
sheweth.  "  Children,  obey  your  parents  in  the  Lord,  for  it 
is  right :  honour  thy  father  and  thy  mother  (which  is  the  first 
commandment  with  promise),  that  it  may  be  well  -with  thee, 
and  thou  mayst  hve  long  on  the  earth,"  Eph.  vi.  1-3.  The 
histories  of  all  ages  are  so  full  of  the  instances  of  God's 
judgments,  in  this  life,  upon  five  sorts  of  sinners,  as  may  do 
much  to  convince  an  atheist  of  the  government  and  special 
providence  of  God ;  that  is,  upon  persecutors,  murderers, 
sacrilegious,  false  witnesses  (especially  by  perjury),  and 
abusers  and  dishonourers  of  parents.  And  the  great  hon- 
our that  is  due  to  parents  when  they  are  dead,  is  to  give 
just  honour  to  their  names,  and  to  obey  their  precepts, 
and  imitate  their  good  examples.  It  is  the  high  com- 
mendation of  the  Rechabites,  that  they  strictly  kept  the 
precepts  of  their  father,  even  in  a  thing  indifferent,  a 
mode  of  Hving ;  not  to  drink  wine,  or  build  houses,  but 
dwell  in  tents :  and  God  annexeth  this  notable  blessing, 
"  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel;  Because 
ye  have  obeyed  the  commandment  of  Jonadab  your  father, 
and  kept  all  his  precepts,  and  done  according  unto  all  that 
he  hath  commanded  you :  therefore  thus  saith  the  Lord  of 
hosts,  the  God  of  Israel ;  Jonadab  the  son  of  Rechab  shall 
not  want  a  man  to  stand  before  me  for  ever,"  Jer.  xxxv.  6, 
7,  18,  19.  But,  especially  in  the  great  duties  of  rehgion, 
where  parents  do  but  deliver  the  mind  of  God,  and  use  their 
authority  to  procure  obedience  to  divine  authority,  and 
where  the  matter  itself  is  necessary  to  our  salvation,  the 
obligation  to  obedience  and  imitation  is  most  indispensable  ; 
and  disobedience  is  an  aggravated  iniquity,  and  the  noto- 
rious brand  of  infelicity,  and  prognostic  of  ensuing  woe  ;  the 


260 


THE  LAST  WORK  OF  A  BELIEVER. 


ungodly  cliildren  of  godly  parents  being  the  most  deplorable, 
unhappy,  inexcusable  persons  in  the  -world  (if  they  hold  on.) 

There  is  yet  another  doctrine  that  I  should  speak  to. 

Doct.  7.  Prayer  in  general,  and  this  prayer  in  particular, 
that  Christ  will  receive  our  departing  souls,  is  a  most  suit- 
able conclusion  of  all  the  actions  of  a  Christian's  life. 

Prayer  is  the  breath  of  a  Christian's  life  :  it  is  his  work 
and  highest  converse,  and  therefore  fittest  to  be  the  con- 
cluding action  of  his  life,  that  it  may  reach  the  end  at  which 
he  aimed.  We  have  need  of  prayer  all  our  lives,  because 
we  have  need  of  God,  and  need  of  his  manifold  and  conti- 
nued grace.  But  in  our  last  extremity  we  have  a  special 
need.  Though  sloth  is  apt  to  seize  upon  us,  while  prospe- 
rity hindereth  the  sense  of  our  necessities,  and  health  per- 
suadeth  us  that  time  is  not  near  its  journey's  end,  yet  it  is 
high  time  to  pray  with  redoubled  fervour  and  importunity 
when  we  see  that  we  are  near  our  last.  When  we  find  that 
we  have  no  more  time  to  pray,  but  must  now  speak  our 
last  for  our  immortal  souls,  and  must  at  once  say  all  that  we 
have  to  say,  and  shall  never  have  a  hearing  more.  Oh,  then, 
to  be  unable  to  pray,  or  to  be  faithless,  and  heartless,  and 
hopeless  in  our  prayers,  would  be  a  calamity  bey  ond  expres- 
sion. 

Yet  I  know,  for  ordinary  observation  tells  it  us,  that 
many  truly  gracious  persons  may  accidentally  be  indisposed 
and  disabled  to  pray  when  they  are  near  to  death.  If  the 
disease  be  such  as  doth  disturb  the  brain,  or  take  them  up 
with  -vdolence  of  pain,  or  overwhelm  the  mind  by  perturba- 
tion of  the  passions,  or  abuse  the  imagination,  or  notably 
waste  and  debiUtate  the  spirits,  it  cannot  be  expected  that 
a  body  thus  disabled  should  serve  the  soul  in  this  or  any 
other  duty.  But  still  the  prapng  habit  doth  remain,  though 
a  distempered  body  do  forbid  the  exercise.  The  habitual 
desires  of  the  soul  are  there ;  and  it  is  those  that  are  the 
soul  of  prayer. 

But  this  should  move  us  to  pray  while  we  have  time,  and 
while  our  bodies  have  strength,  and  our  spirits  have  vigour 
and  alacrity  to  serve  us,  seeing  we  are  so  uncertain  of  bodilv 


THE  LAST  WORK  OF  A  BELIEVER.  261 

disposition  and  capacity  so  near  our  end.  O  pray,  and  pray 
with  all  your  hearts,  before  any  fever  or  delirium  overthrow 
your  understandings  or  your  memories ;  before  your  thoughts 
are  all  commanded  to  attend  your  pains,  and  before  yout 
decayed  spirits  fail  you,  and  deny  their  necessary  service  to 
your  suits ;  and  before  the  apprehensions  of  your  speedy  ap- 
proach to  the  presence  of  the  most  holy  God,  and  your  en- 
trance upon  an  endless  state,  do  amaze,  confound,  and  over- 
whelm your  souls  with  fear  and  perturbation.  O  Christians! 
what  folly,  what  sin  and  shame  is  it  to  us,  that  now  while  we 
have  time  to  pray,  and  leave  to  pray,  and  helps  to  pray, 
:  nd  have  no  such  disturbing  hindrances,  we  should  yet  want 
hearts,  and  have  no  mind,  no  life  and  fervour  for  so  great 
a  work !  O  pray  now,  lest  you  are  unable  to  pray  then  ; 
and  if  you  are  then  hindered  but  by  such  bodily  indisposed- 
ness,  God  will  understand  your  habitual  desires,  and  your 
groans,  and  take  it  as  if  you  had  actually  prayed.  Pray 
now,  that  so  you  may  be  acquahited  with  the  God  that  then 
you  must  fly  unto  for  mercy,  and  may  not  be  strangers  to 
him,  or  unto  prayer ;  and  that  he  may  not  find  then  that 
your  prayers  are  but  the  expression  of  your  fears,  and  not 
of  your  love,  and  are  constrained,  and  not  voluntary  mo- 
tions unto  God :  pray  now  in  preparation  to  your  dying 
prayers.  Oh  what  a  terrible  thing  it  is  to  be  to  learn  to 
pray  in  that  hour  of  extremity,  and  to  have  then  no  prin- 
ciple to  pray  by,  but  natural  self-love,  which  every  thief 
hath  at  the  gallows !  To  be  then  without  the  spirit  of 
prayer,  when  without  it  there  cannot  an  acceptable  Avord 
or  groan  be  uttered ;  and  when  the  rejection  of  our  suits 
and  person  will  be  the  prologue  to  the  final  judicial  rejec- 
tion, and  will  be  a  distress  so  grievous  as  presumptuous  souls 
will  not  believe,  till  sad  experience  become  their  tutor.  Can 
you  imagine  that  you  shall  then  at  last  be  taught  the  art  of 
acceptable  prayer  merely  by  horror,  and  the  natural  sense 
of  pain  and  danger,  as  seamen  in  a  storm,  or  a  malefactor 
by  the  rack,  when  in  your  health  and  leisure  you  will  not  be 
persuaded  to  the  daily  use  of  serious  prayer,  but  number 
yourselves  with  the  families  that  arc  under  the  Avrath  of  the 


262 


THK  L.\ST  WOPvK  OF  A  BELn:\*EI?, 


Almighty,  being  such  as  call  not  on  bis  name,  Jer.  x.  25  ; 
Psabn  Ixxix.  6. 

Indeed,  there  are  many  prayers  must  go  before,  or  else 
this  prayer,  "  Lord  Jesus,  receive  my  spirit,"  wiU  be  in 
vain,  when  you  would  be  loth  to  find  it  so.  You  must  first 
pray  for  renewing,  sanctit\ing  grace,  for  the  death  of  sin, 
ajid  the  pardon  of  sin,  for  a  holy  life,  and  a  heavenly  mind, 
for  obedience,  patience,  and  perseverance ;  and  if  you  ob-  * 
tain  not  these,  there  is  no  hope  that  Jesus  Christ  should 
receive  your  spirits,  that  never  received  his  sanctit\-ing 
Spirit. 

How  sad  is  it  to  observe  that  those  that  have  most  need 
of  prayer,  have  least  mind  to  pray,  as  being  least  sensible  of 
their  needs  I  Yea,  that  those  that  are  the  next  step  to  the 
state  of  devils,  and  have  as  much  need  of  prayer  as  any 
miserable  souls  on  earth,  do  yet  deride  it,  and  hate  those 
that  seriously  and  fervently  perform  it ;  a  man  of  prayer 
being  the  most  common  object  of  their  malicious  reproach 
and  scorn.  O  miserable  Cainites,  that  hate  their  brethren 
for  ofiering  more  acceptable  sacrifice  than  their  own  I  Little 
do  they  know  how  much  of  the  xery  satanical  nature  is  in 
that  malice,  and  in  those  reproachfiil  scorns.  And  little  do 
they  know  how  near  they  are  to  tlie  curse  and  desperation 
of  Cain,  and  with  what  horror  they  shall  cry  out,  Mj 
pimishment  is  greater  than  I  can  bear,"  Gen.  iv.  11,  13.  If 
God  and  good  men  condemn  you  for  your  lip-service,  and 
heartless  devotions,  and  ungodly  lives,  will  you  therefore  hate 
the  holy  nature  and  better  lives  of  those  that  judge  you,  when 
}-ou  should  hate  your  own  ungodliness  and  h^-pocrisy  ?  Hear 
what  God  said  to  the  leader  of  your  sect,  "  Why  art  thou 
wroth  ?  and  why  is  thy  countenance  fallen?  If  thou  doest  weU, 
shalt  thou  not  be  accepted  ?  and  if  thou  doest  not  well,  sin 
lieth  at  the  door,"  Gen.  iv.  6.  Have  you  not  as  much 
need  to  pray  as  those  that  you  hate  and  reproach  for  pray- 
ing? Have  you  not  as  much  need  to  be  oft  and  earnest  in 
prayer  as  they  ?  Must  Christ  himself  spend  whole  nights  in 
prayer  (Luke  \i.  12),  and  shall  an  ignorant,  sensual,  har- 
dened simier  think  he  hath  no  need  of  it,  though  he  be  un- 


THE  LAST  WORK  OF  A  BELIEVER.  263 

converted,  unjustified,  unready  to  die,  and  almost  past  the 
opportunity  of  praying?  O  miserable  men,  that  shortly 
would  cry  and  roar  in  the  anguish  of  their  souls,  and  yet 
will  not  pray  while  there  is  time  and  room  for  prayer!  Their 
Judge  is  willing  now  to  hear  them,  and  now  they  have 
nothing  "but  hj'pocritical,  lifeless  words  to  speak  !  Prajing  is 
now  a  wearisome,  tedious,  and  unpleasant  thing  to  them, 
that  shortly  would  be  glad  if  the  most  heart-tearing  lamen- 
tations could  prevail  for  the  crumbs  and  drops  of  that  mercy 
which  they  thus  despise,  Luke  xvi.  24.  Of  all  men  in  the 
world  it  ill  becomes  one  in  so  deep  necessities  and  dangers 
to  be  prayerless. 

But  for  you.  Christians,  that  are  daily  exercised  in  this 
holy  converse  with  your  Maker,  hold  on,  and  grow  not 
strange  to  heaven,  and  let  not  your  holy  desires  be  extin- 
guished for  want  of  excitation.  Prayer  is  your  ascent  to 
heaven  ;  your  departure  from  a  vexatious  world  to  treat 
with  God  f  jr  }-our  salvation  ;  your  retirement  fi'om  a  world 
of  dangers  into  the  impregnable  fortress  where  you  are  safe, 
and  from  vanity  unto  felicity,  and  from  troubles  unto  rest, 
which,  though  you  cannot  come  so  near,  nor  enjoy  so  fully 
and  dehghtfully,  as  hereafter  }  ou  shall  do,  yet  thus  do  you 
make  your  approaches  to  it,  and  thus  do  you  secure  your 
fiiture  full  fruition  of  it.  And  let  them  all  scolf  at  hearty, 
fervent  prayer  as  long  as  they  will,  yet  prayer  shall  do  that 
with  viodfor  you  which  health,  and  wealth,  and  dignity,  and 
honour,  and  carnal  pleasures,  and  all  the  world  shall  never 
do  ibr  one  of  them.  And  though  they  neglect  and  vilify 
it  now,  yet  the  hour  is  near  when  they  will  be  fain  to  scamblc 
and  bungle  at  it  themselves ;  and  the  face  of  death  will  better 
teach  them  the  use  of  prayer,  than  our  doctrine  and  example 
now  can  do.  A  departing  soul  will  not  easily  be  prayerless, 
nor  easily  be  content  with  sleepy  prayers  ;  but,  alas !  it  is 
not  every  prayer  that  hath  some  fervency  from  the  power  of 
fear  that  shall  succeed.  Many  a  thousand  may  perish  for 
ever  that  have  prayed,  "  Lord  Jesus,  receive  my  spirit." 
But  the  soul  that  breatheth  after  Christ,  and  is  weary  of 
sinning,  and  hath  long  been  pressing  toward  the  mark,  may 


264  THE  LAST  WORK  OF  A  BELIEVKR. 

receive  encouragement  for  his  last  petitions,  from  the  bent 
and  success  of  all  the  foregoing  prayers  of  his  life.  Believe 
it,  Christians,  you  cannot  be  so  ready  to  beg  of  Christ  to 
receive  your  souls,  as  he  is  ready  and  willing  to  receive 
them.  As  you  come  praying,  therefore,  into  the  world 
of  grace,  go  praying  out  of  it  into  the  world  of  glory.  It 
is  not  a  work  that  you  were  never  used  to,  though 
you  have  had  lamented  backwardness,  and  coldness,  and 
omissions.  It  is  not  to  a  God  that  you  were  never  with 
before ;  as  you  know  whom  you  have  believed,  so  you  may 
know  to  whom  you  pray.  It  is  indeed  a  most  important 
suit  to  beg  for  the  receiving  of  a  departed  soul;  but  it  is 
put  up  to  him  to  whom  it  properly  doth  belong,  and  to  him 
that  hath  encouraged  you  by  answering  many  a  former 
prayer  with  that  mercy  which  was  the  earnest  of  this,  and 
it  is  to  him  that  loveth  souls  much  better  than  any  soul  can 
love  itself.  O  live  in  prayer,  and  die  in  prayer,  and  do  not, 
as  the  graceless,  witless  world,  despise  prayer  while  they 
live,  and  then  think  a  Lord,  have  mercy  on  me,  shall  prove 
enough  to  pass  them  into  heaven.  Mark  their  statues  and 
monuments  in  the  churches,  whether  they  be  not  made 
kneeling  and  lifting  up  the  hands,  to  tell  you  that  all  will 
be  forced  to  pray,  or  to  approve  of  prayer,  at  their  death, 
whatever  they  say  against  it  in  their  life.  O  pray,  and  wait 
but  a  little  longer,  and  all  your  danger  will  be  past,  and  you 
are  safe  for  ever  !  Keep  up  your  hands  a  little  longer,  till 
you  shall  end  your  conflict  with  the  last  enemy,  and  shall 
pass  from  prayer  to  everlasting  praise. 


SHORT  MEDITATIONS 

OK 

ROMANS  V.  1-5 ; 

or  THI  BBSDDINO  A.BROi.D  OOD'S  LOTK  OK  THE  flZA.KT  ST  THX  BOLT  OEOST. 


Experience  of  the  want  of  this  efiusion  of  God's  love, 
and  some  small  taste  of  its  sweetness,  make  me  think  the 
thoughts  of  this  very  suitable  to  one  expecting  death. 

The  words  contain  a  golden  chain  of  highest  blessings 
on  all  true  Christians. 

I.  They  are  supposed  to  have  faith,  that  is,  both  a  ge- 
neral trust  in  God's  revelations  and  grace,  and  a  special 
trust  in  Jesus  Christ,  as  given  by  the  father's  love  to  be  the 
Redeemer,  to  justify,  sanctify,  and  glorify  his  people.  I 
have  oft  proved  this  justifying  faith  to  be  no  less  than  our 
unfeigned  taking  Christ  for  our  Saviour,  and  becoming  true 
Christians,  according  to  the  tenor  of  the  baptismal  cove- 
nant. As  to  the  acts,  it  is  formally  trust — one  in  three  ; 
the  understanding's  assenting  trust,  the  will's  consenting 
trust,  and  the  executive  power's  practical,  venturing,  obey- 
ing trust. 

II.  All  true  believers  are  justified ;  even  all  that  consent 
to  the  baptismal  covenant,  and  choose  God  to  be  their  God, 
and  Christ  to  be  their  Saviour,  and  the  Holy  Ghost  to  be 
their  Sanctifier,  and  give  up  themselves  to  him  by  true  re- 
solution, as  their  only  ruler,  hope,  and  happiness  ;  though 
this  be  done  Avith  so  great  weakness,  as  endeth  not  all  doubts, 
nor  quieteth  the  mind. 


266        SHORT  MEDITATIONS  OX  ROMANS  V.  1-5,  &C. 

To  be  justified  is  not  to  be  accounted  such  as  have  no 
sin,  but,  1.  To  be  made  such  by  pardon  through  Christ's 
merits,  and  by  true  faith,  as  God  will  take  by  special  love 
and  favour  unto  life.  2.  To  be  accounted  such  by  God. 
3.  To  be  wtually  sentenced  such  by  the  law  of  grace  and 
faith,  and  to  be  just  in  law  sense.  4.  At  last  to  be  judged 
such  by  pubhc  sentence.     5.  And  to  be  used  as  such. 

Not  justified  by  the  law  of  innocency,  or  of  Moses,  but 
by  Christ's  law  of  grace. 

2fot  justified  perfectly  till  the  time  of  perfection.  Much 
punishment  on  soul  and  body  is  }  et  to  be  taken  off,  and 
and  more  sins  daily  to  be  pardoijed,  and  we,  before  the 
world,  to  be  sentenced  as  just  to  life  everlasting. 

III.  The  justified  have  peace  vnth  God.  They  are  re- 
conciled, and  in  a  state  of  love  and  fi-iendship.  It  signifieth 
mutual  peace,  but  with  great  inequality.  God^s  love  and 
favour  to  us  is  the  stable,  constant  part.  Our  consent  also, 
and  acceptance  of  hLs  terms  of  peace,  is  constant  in  its 
truth  :  but  our  sense  of  God's  love,  which  is  the  peace  pos- 
sessed by  the  soul,  is  weak  and  inconstant,  and  too  oft  quite 
lost  or  obscured  by  ignorance,  mistake,  and  fear.  But  it 
must  be  known  that  this  is  a  diseased  state,  unnatural  to 
the  believer  as  such  ;  as  it  is  unnatural  for  a  wcwnan  married 
to  a  faithful  husband,  to  Ue  in  terror,  thinking  that  he  will 
kill  her,  or  doth  not  love  her ;  or  for  a  child  to  think  the 
same  of  a  losing  father.  Faith,  of  its  own  natiu'e,  tendeth 
to  the  soul's  peace  and  joy,  in  the  sense  of  God's  love. 
And  how  is  Christ  offereil  to  us,  but  as  a  Saviour,  to  bring  us 
by  grace  to  glorj-  ?  And  he  that  accepteth  him  as  such, 
whereby  he  is  justified,  doth  sure  believe  that  he  is  offered 
as  such  ;  for  none  can  accept  what  he  thinks  not  to  be 
offered.  And  this  impKeth  some  hope,  at  least,  that  Christ 
will  be  such  to  us ;  and  did  faith  work  strongly  and  kindly, 
its  effect  would  be  a  constant,  jo)^  state  of  soul,  as  plea- 
sant health  and  mirth  are  to  our  natiu-es.  All  our  distrustful 
fears  and  griefs,  and  disquietness  of  soul,  are  for  want  of 
more  faith,  as  sickness  and  pain  are  for  the  want  of  vital 
causes  of  health. 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.       267  ^ 

IV.  This  peace  with  God  is  only  "  through  our  Lord 
Jesus  Christ."  Though  it  be  a  vain  dream  to  think  by 
justifjdng  faith  is  meant  Christ  only  and  not  faith,  yet  it 
is  no  other  faith  but  the  foresaid  beUeving  trust  on  Christ. 
Therefore,  as  faith  is  our  part,  so  it  supposeth  Christ,  and 
all  tlie  works  of  his  office,  and  righteousness,  on  his  part, 
as  its  object.  Christ  is  the  purchasing  cause  ;  but  our  trust 
and  acceptance  is  that  which  is  pleasing  to  God,  and  chosen 
by  him  to  be  our  part,  without  innocency,  or  keeping  the 
Jewish  law. 

Since  man  once  sinned,  God's  justice  and  man's  con- 
science tell  us,  that  we  are  unfit  for  God's  acceptance  or 
communion  immediately,  but  must  have  a  suitable  mediator. 
Oh  !  blessed  be  God  for  this  suitable  Mediator.  Without 
him  I  dare  not  pray,  I  cannot  hope,  I  dare  not  die ;  God 
would  else  frown  me  away  to  misery.  All  the  hope  of  par- 
don and  salvation  that  I  have  ;  all  the  access  to  God,  and 
the  mercies  and  deliverances  that  I  have  received,  have 
been  by  this  Author  and  finisher  of  our  faith.  Into  his 
conducting  hands  I  give  my  soul ;  and  into  his  preserving 
hands  both  soul  and  body ;  and  into  his  receiving  hands  I 
commend  my  departing  soul. 

V.  Ver.  2.  "By  whom  we  have  access  by  faith  unto  this 
grace  wherein  we  stand ;"  that  is,  into  this  state  of  blessed 
Christianity,  peace  with  God,  and  the  following  blessings. 
As  it  is  by  marriage  that  a  woman  hath  right  to  her  hus- 
band's estate  and  honours,  and  by  inheritance  that  a  child 
comes  to  his  father's  maintenance  and  land.  This  is  no  di- 
minution to  God's  love.  To  say  it  is  all  by  Christ,  is  not 
to  take  it  as  ever  the  less  fi-om  God  the  Father.  It  is  more 
to  give  us  Christ,  and  life  in  him,  than  to  have  given  us 
life  without  a  Christ  (John  iii.  16  ;  1  John  v.  10 — 12.)  ; 
as  God  is,  nevertheless,  the  giver  of  light  to  the  earth,  for 
giving  it  by  the  sun.  Second  causes  diminish  not  the  ho- 
nour of  the  fii'st. 

VI.  "  And  rejoice  in  hope  of  the  glory  of  God."  Here 
is,  1.  The  beatifical  object—"  the  glory  of  God."    2.  The 


268       SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

beatifical  act — "  rejoice."  3.  The  mediate,  causing  act — 
"  hope."    All  presupposing  faith  and  justification. 

1.  The  "  glorv'  of  God"  is  that  glorious  appearance  of 
God  to  man  and  angels,  which  maketh  happy,  1.  The  mind 
by  beholding  it.  2.  The  will  by  loving  it,  and  receiving  the 
communications  of  love.  3.  The  executive  powers  by  joy- 
ful praise,  &c. 

2.  Though  some  foretastes  are  here,  it  is  yet  said  to  be 
hoped  for ;  and  we  hope  for  that  which  is  not  seen.  "\Mien 
fiiith  is  said  to  be  that  which  we  are  justified  or  saved  by, 
it  includeth  hope,  though,  more  precisely  taken,  they  are 
distinct.  "  We  are  saved  by  hope."  The  same  word  is 
oft  translated  "  trust"  and  "  hope  ;"  and  faith  is  trust.  To 
trust  Christ  for  salvation,  includeth  hoping  that  he  wOl  save 
us.  But  hope  is  denominated  fi'om  the  good  hoped  for, 
and  faith  fi'om  the  cause  by  which  we  hope  to  obtain  it. 

Hope  doth  not  necessarily  imply  either  certainty  or  un- 
certainty.   It  may  stand  with  both  in  various  degrees. 

3.  Rejoicing  is  made  by  God  the  veiy  naturally  desired 
state  of  the  soul.  It  is,  when  natm^al,  the  pleasant  efflor- 
escence of  the  spirits,  or  their  state  of  health. 

It  is  pleasure  that  is  the  spring  or  poise  of  aU  motion 
sensitive  in  the  world.  Traliit  sua  quemque^  voluptas.  Ap- 
petite, or  will,  is  the  active  principle  ;  and  congruous,  good 
or  delectable,  is  the  object.  The  world  is  undone  by  the 
seduction  of  false  deceitfid  pleasure:  and  though  we  that 
made  not  ourselves  are  not  so  made  for  ourselves  as  that 
our  pleasure  or  feUcity  in  God  should  be  so  high  in  our  de- 
sire as  God  himself,  who  is  the  ultimate  object  of  our  love  : 
yet,  seeing  such  an  object  he  is,  and  the  love  of  him  (and 
received  fi-om  him)  is  our  fehcity,  these  are  never  to  be  se- 
parated. 

"What  have  I  to  rejoice  in,  if  tliis  hoped-for  glor)-  be  not 
my  joy  ?  All  things  else  are  d}ing  to  me  ;  and  God  him- 
self is  not  my  feUcity,  as  he  aSlicts  me,  nor  as  he  giveth  me 
the  transitory  gifts  of  nature,  but  as  he  is  to  be  seen  in  glory. 
Kthis  be  not  my  joy,  it  is  all  but  vanity.    What,  then, 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  269 

should  all  my  thoughts  and  laboiu*  aim  at  more,  as  to  my- 
self, than  to  hope  for  and  foretaste  this  glory.  No  sin  lieth 
heavier  on  me  than  my  hopes  of  glory  raise  me  to  no  higher 
joy ;  and  that  the  great  weakness  of  my  faith  appeareth  by 
such  dull  thoughts  of  glory,  or  by  withdrawing  fears.  Sure 
there  is  enough  in  the  glory  of  God,  soundly  beHeved  and 
hoped  for,  to  make  a  man  rejoice  in  pain  and  weakness,  and 
to  make  him  long  to  be  with  Christ.  I  live  not  according 
to  the  nature  of  Christianity,  if  I  live  not  as  in  peace  with 
God,  and  in  the  joyful  hopes  of  promised  glory. 

Vn.  "Not  only  so,  but  we  glory  in  tribulation."  Glory 
is  so  transcendent,  and  tribulation  so  small  and  short,  that 
an  expectant  of  glory  may  well  rejoice  in  bodily  sufferings. 
It  is  tribulation  for  Christ  and  righteousness'  sake  that  we 
are  said  to  glory  in  :  the  rest,  for  our  sins,  it  is  well  if  we 
can  improve  and  patiently  bear.  Yet  in  them  we  may  re- 
joice in  hope  of  glory,  though  we  glory  not  of  them.  Oh  ! 
if  all  the  painful,  languid  days,  and  nights,  and  years  that 
I  have  had,  as  the  fruit  of- my  sin,  had  been  sufferings  for 
that  which  I  am  now  hated  and  hunted  for,  even  for  preach- 
ing Christ  when  men  forbid  me,  how  joyfully  might  I  un- 
dergo it :  but  yet,  even  here,  approaching  glory  should  be 
my  joy.  Alas !  my  groans  and  moans  are  too  gi'eat,  and 
my  joy  too  little. 

VIII.  "  Knowing  that  tribulation  worketh  patience." 
That  which  worketh  patience  is  matter  of  joy  :  for  patience 
doth  us  more  good  than  tribulation  can  do  hurt ;  why,  then, 
do  I  groan  so  much  under  suffering,  and  so  little  study 
and  exercise  patience,  and  no  more  rejoice  in  the  exercise 
thereof  ? 

IX.  "  And  patience,  experience,"  It  is  manifold  and 
profitable  experience  which  patient  suffering  brings.  It 
giveth  us  experience,  as  of  nature's  weakness,  and  the  great 
need  of  faith  ;  so  of  the  truth  of  God's  promises,  the  love 
and  tenderness  of  Christ,  the  acceptance  of  our  prayers ;  and 
the  power  of  the  Spirit's  aid  and  grace.  O  what  abundance 
of  experiences  of  God  and  ourselves,  and  the  vanity  of  crea- 


270       SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

tures,  had  we  wanted,  if  we  had  not  waited  in  a  suffering 
state  :  alas  !  how  many  experiences  have  I  forgotten. 

X.  "  And  experience,  hope."  A  bare  promise  should 
give  us  hope  :  but  we  are  still  distrustful  of  ourselves,  and 
of  all  the  clearest  eATidences,  till  experience  help  us,  and  set 
all  home  Oh,  what  an  advantage  hath  a  Christian  of  great 
and  long  experience  for  his  hope  and  joy  !  And  yet  when 
notable  expei'iences  of  God's  providence  are  past  and  gone, 
an  unbelieving  heart  is  ready  to  question,  whether  the  things 
came  not  by  mere  natural  course  ;  and,  like  the  IsraeUtes  in 
the  wilderness,  dangers  and  fears  bear  down  even  long  and 
great  experiences.    This  is  my  sin. 

XI.  "  And  hope  maketh  not  ashamed."  That  is,  true 
hope  of  what  God  hath  promised  shall  never  be  disap- 
pointed. They  that  trust  on  deceitful  creatures  are  deceived, 
and  ashamed  of  their  hope :  for  all  men  are  Hars,  that  is, 
untrusty  ;  but  God  is  true,  and  ever  faithful :  O  what  a 
comfort  is  it  that  God  commandeth  me  to  trust  him ! 
Sure  such  a  command  is  a  vutual  promise,  from  him  that 
cannot  fail  that  trust  wliich  he  commandeth.  Lord,  help 
me  to  trust  thee  in  greatest  dangers,  and  there  to  rest. 

Xn.  "  Because  the  love  of  God  is  shed  abroad  upon  our 
hearts,  by  the  Holy  Ghost  which  is  given  to  us."  It  is  the 
love  of  God  shed  abroad  on  our  hearts  by  the  Holy  Ghost 
which  must  make  us  rejoice  in  hope  of  the  glory  of  God,  even 
in  tribulation. 

Here  I  must  consider,  I.  What  is  meant  by  the  love  of 
God.  n.  Why  and  how  it  is  shed  abroad  on  the  heart  by 
the  Holy  Ghost. 

I.  By  the  love  of  God  is  meant  the  effects  of  his  love. 
1.  His  special  grace.    2.  The  pleasant  gust  or  sense  of  it. 

n.  God's  love  thus  shed  on  the  heart,  presupposeth  it 
expressed  in  the  gospel  and  providence,  and  contains  all  these 
particulars. 

1.  The  sanctifying  of  the  soul  by  renewing  grace.  This 
is  the  giving  of  the  Spuit,  as  he  is  given  to  all  true  Chris- 
tians. 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  271 

2.  Herein  the  Holy  Ghost  makes  us  perceive  the  exceed- 
ing desu-ableness  of  the  love  of  God,  and  maketh  us  most 
desire  it. 

3.  He  giveth  the  soul  some  easing  hope  of  the  love  of 
God. 

4.  He  quieteth  the  doubts,  and  fears,  and  trouble  of  the 
soul. 

5.  He  raiseth  our  hopes,  by  degrees,  to  confident  assu- 
rance. 

6.  Then  the  thoughts  of  God's  love  are  pleasant  to  the 
soul,  and  give  it  such  delight  as  we  feel  in  the  love  and  fnn- 
tion  of  our  most  valued  and  beloved  friends. 

7.  The  soiil  in  this  state  is  as  unapt  to  be  jealous  of  God, 
or  to  question  his  love,  as  a  good  child  or  wife  to  question 
the  love  of  a  parent  or  husband,  or  to  hear  any  that  speak 
evil  of  them. 

8.  This,  then,  becomes  the  habitual  state  of  the  soul,  in 
all  changes,  to  live  in  the  delightful  sense  of  the  love  of  God, 
as  we  do  live  in  pleasure  Avith  our  dearest  friends. 

O  blessed  state,  and  first  fruits  of  heaven !  and  happy  are 
they  that  do  attain  it.  And  though  lower  degrees  have 
their  degree  of  happiness,  yet  how  far  short  are  such,  in 
goodness,  amiableness,  and  comfort,  of  those  that  are  thus 
rich  in  grace. 

This  presupposeth,  1 .  Knowledge  of  God  and  the  gospel. 
2.  True  belief  and  hope.  3.  A  sincere  and  fruitful  life. 
4.  Mortification  as  to  idol  worldly  vanities.  6.  A  conviction 
of  our  sincerity  in  all  this.  6.  A  conclusion  that  God  doth 
love. 

But  yet  it  is  somewhat  above  all  this.  A  man  may  have 
all  this  in  his  mind  and  mouth,  and  yet  want  this  gust  of 
effused  love  upon  his  heart.  These  are  the  way  to  it,  but 
not  itself. 

This  is  the  greatest  good  on  this  side  heaven ;  to  which 
all  wealth  and  honour,  all  fleshly  pleasure  and  long  life,  all 
learning  and  knowledge,  axe  unworthy  to  be  once  compared : 
briefly, 


272       SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

1.  It  is  the  flower  and  highest  part  of  God's  image  on 
man. 

2.  It  is  the  soul's  true  communion  with  God,  and  fiiiition 
of  him.  which  carnal  men  deride :  even  as  our  eye  hath  com- 
munion with  the  sun,  and  the  flourishing  earth  enjoys  its  re- 
vising heAts. 

3.  It  is  that  which  all  lower  grace  doth  tend  to.  as  child- 
hood doth  to  manhood  :  and  what  is  a  world  of  in&nts,  com- 
paratively, good  for? 

4.  It  is  that  which  most  properly  answereth  the  deagn  of 
redemption,  and  the  wonders  of  Grod's  love  therein ;  and  all 
the  tenor  of  the  gospel. 

5.  It  is  that  which  is  most  fiilly  called  the  Spirit  of  God,  or 
Christ  in  us :  he  hath  lower  works,  but  this  is  his  great 
work,  by  which  he  possesseth  us,  as  God's  most  pleasant 
habituation :  "  For  we  have  not  received  the  spirit  of  bond- 
age again  to  fear,  but  the  spirit  of  power  and  love,  and  a 
sound  mind.""  (2  Tim.  i.  7.) 

6.  It  is  only  that  which  all  men  in  general  desire,  I  mean 
the  only  satisfiing  content  and  pleasure  that  man  is  capable 
of  on  earth.  All  men  would  have  quieting  and  constant 
pleasure,  and  it  is  to  be  found  ia  nothing  else  but  the  ef- 
fused love  of  God- 

7.  It  is  that  which  will  make  every  burden  light,  and  all 
affliction  easy :  when  the  sense  of  God's  love  is  still  upon 
the  soul,  all  pain  and  crosses  will  be  but  as  blood-letting  by 
the  kindest  physician  to  save  the  patient's  life.  God  will 
not  be  suspected  or  .grudged  at  in  suff*ering ;  his  love  will 
sweeten  all. 

8.  It  will  overcome  abmidanoe  of  temptations,  itdiich  no 
men's  wit.  or  learning,  or  knowledge  of  the  words  of  Scrip- 
tm-e,  will  overcome.  Xo  arguments  will  draw  a  loving  child, 
or  wife,  {rom  the  parents,  or  husband,  that  they  know  doth 
love  them.    Love  is  the  most  powerful  disputant. 

9.  It  puts  a  mellow,  pleasant  sweetness  into  all  our  du- 
ties. When  we  hear  the  word,  or  receive  the  sacrament,  it 
is  to  such  a  soul  as  pleaiant  food  to  the  most  healthful  man ; 
when  we  pray  or  praise  God  it  comes  fix>m  a  oomfbrted 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  273 

heart,  and  excites  and  increaseth  the  comfort  it  comes  from. 
Oh,  who  can  be  backward  to  draw  near  to  God  in  prayer 
or  meditation,  who  tasteth  the  sweetness  of  his  love !  This 
is  religion  indeed,  and  tells  us  what  its  Hfe,  and  use,  and 
glory  is.  This  is  true  walking  with  God  in  the  best  degree. 
"When  the  soul  liveth  in  the  taste  of  his  love,  the  heart  will 
be  still  with  him,  and  that  will  be  its  pleasure.  And  God 
most  delights  in  such  a  soul. 

10.  This  is  it  that  putteth  the  sweetest  relish  on  all  our 
mercies.  Deny  God's  love,  and  you  deny  them  all.  If  you 
taste  not  his  love  in  them,  you  taste  little  more  than  a  beast 
may  taste  ;  poor  food  and  raiment  is  sweet,  vrith  the  sense 
of  the  love  of  God.  Had  I  more  of  this,  I  should  lie  down, 
and  rise,  and  walk  in  pleasure  and  content.  I  could  bear 
the  loss  of  other  things  ;  and  though  nature  will  feel  pains, 
I  should  have  pleasure  and  peace  in  the  midst  of  all  my  pains 
and  groans.  This  is  the  white  stone,  the  new  name  ;  no  man 
well  knoweth  it  who  never  felt  it  in  himself. 

1 .  There  is  no  dying  comfortably  without  this  experienced 
taste  of  the  love  of  God.  This  will  draw  up  the  desires  of 
the  soul ;  love  tasted,  casteth  out  fear  :  though  God  be  holy 
and  just,  and  judgment  terrible,  and  hell  intolerable,  and 
the  soul  hath  no  distinct  idea  of  its  future  state  out  of  the 
body,  and  though  we  see  not  whither  it  is  that  we  must  go, 
the  taste  of  God's  love  will  make  it  go  joyfully,  as  trusting 
him  ;  as  a  child  will  go  any  whither  in  his  father's  power 
and  hand. 

But  all  the  knowledge  in  the  world  without  this  quiets  not 
a  departing  soul.  A  man  may  write  as  many  books,  and 
preach  as  many  sermons  of  heaven,  as  I  have  done,  and  speak 
of  it,  and  think  of  almost  nothing  else,  and  yet  tUl  the  soul 
be  sweetened  and  comforted  with  the  love  of  God  shed 
abroad  on  it  by  the  Holy  Ghost,  death  and  the  next  life  will 
be  rather  a  man's  fear  than  his  desire.  And  the  common 
fear  of  death  which  we  see  in  the  far  greater  part  even  of 
godly  persons  doth  tell  us,  that  though  they  may  have  sav- 
ing desires  and  hopes,  yet  this  sense  of  God's  love  on  the 
heart  is  rare. 

S 


274       SHORT  MEDITATIONS  OX  ROMANS  V.  1-5,  &C, 

AYliat  wonder,  then,  if  our  language,  our  converse,  our 
praters,  have  too  little  savour  of  it,  and  in  comparison  of 
joyful  believers'  duties,  be  but  like  green  apples  to  the  mel- 
low ones. 

My  God,  I  feel  what  it  is  that  I  want,  and  I  perceive 
what  it  is  that  is  most  desirable  :  Oh,  let  not  guilt  be  so  far 
unpardoned  as  to  deprive  my  soul  of  this  greatest  good, 
which  thou  hast  commended  to  me,  and  commanded,  and 
which  in  my  languishing  and  pains  I  so  much  need  !  Did  I 
beg  for  wealth  or  honour,  I  might  have  it  to  the  loss  of 
others.  But  thy  love  will  make  me  more  useful  to  all,  and 
none  %riU  have  the  less  for  my  enjoyment ;  for  thou.  Lord, 
art  enough  for  all ;  even  as  none  hath  the  less  of  the  sun- 
light for  my  enjo}ing  it.  The  least  well-grounded  hope  of 
thy  love  is  better  than  all  the  pleasures  of  the  flesh  ;  but 
without  some  pleasant  sense  of  it,  alas !  what  a  withered, 
languishing  thing  is  a  soul !  Thy  lo^ing-kindness  is  better 
than  hfe  ;  but  if  I  taste  it  not,  how  shall  I  here  rejoice  in 
God,  or  bear  my  heav}"  burdens  ? 

O  let  me  not  be  a  dishonour  to  thy  family,  where  all 
have  so  great  cause  to  honour  thy  bounty  by  their  joy  and 
hopes  ;  nor,  by  a  sad  and  fearful  heart,  tempt  men  to  think 
that  thy  love  is  not  real  and  satisfactory.  I  can  easUy  be- 
lieve and  admire  thy  greatness  and  thy  knowledge.  Let  it 
not  be  so  hard  to  me  to  believe  and  taste  thy  goodness  and 
thy  love,  which  is  as  necessary  to  me. 

If  there  be  anything  (as  surely  there  is)  in  which  the  di- 
vine nature  and  spirit  of  adoption  consisteth,  as  above  all 
the  art  and  notions  of  religion,  which  are  but  like  to  other 
acquired  knowledge,  sure  it  must  be  this  holy  appetite  and 
habitual  incHnation  of  the  soul  to  God,  by  way  of  love,  which 
is  bred  by  an  internal  sense  of  his  lovehness,  and  loving  in- 
clination to  man  ;  which  differenceth  a  Christian  from  other 
men,  as  a  child  differs  towards  his  father,  from  strangers,  or 
from  common  neighbours.  Till  the  love  of  God  be  the  very 
state  and  nature  of  the  soul  (working  here  towards  his  ho- 
nour, interests,  word,  and  servants),  no  man  can  say  that 
he  is  God's  habitation  by  the  Spirit ;  and  how  the  heart 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  275 

will  ever  be  thus  liabited,  without  belieAT^ng  God's  love  to  us, 
it  is  hard  to  conceive. 

Experience  tells  the  world  how  strongly  it  constraineth 
persons  to  love  one  another,  if  they  do  but  think  that  they 
are  strongly  beloved  by  one  another.  In  the  love  that 
tends  to  marriage,  if  one  that  is  inferior  do  but  know  that  a 
person  of  far  greater  worth  doth  fervently  love  them,  it  al- 
most puts  a  necessity  and  constraint  on  them  for  returns  of 
love  :  nature  can  scarce  choose  but  love  in  such  a  case. 
Love  is  the  loadstone  of  love.  A  real  taste  of  the  love  of 
God  in  saving  souls  by  Christ  and  grace,  is  it  that  constrain- 
eth them  to  be  holy ;  that  is,  to  be  devoted  to  that  God  in 
love. 

III.  But  this  must  as  necessarily  be  the  work  of  the  Holy 
Ghost,  and  can  be  no  more  done  without  him  than  the  earth 
can  be  illuminated,  and  the  vegetables  live,  without  the  sun. 
But  all  the  approaches  of  the  Holy  Spirit  suffice  not  to  pro- 
duce this  great  effect,  and  give  us  the  divine,  holy  nature. 

The  same  sunshine  hath  three  different  effects  on  its  ob- 
jects. 

1.  On  most  things,  as  houses,  stones,  earth,  it  causeth 
nothing  but  accidents  of  heat,  colour,  and  motion. 

2.  On  some  things  it  causeth  a  seminal  disposition  to 
vegetable  life,  but  not  life  itself. 

3.  In  this  disposed  matter  it  causeth  vegetable  life  itself. 
So  doth  the  Spirit  of  God,  1.  Operate  on  millions  but 

lifeless  accidents,  as  the  sun  on  a  stone  wall.  2.  On  others 
dispose  and  prepare  them  to  divine  life.  3.  On  others  so 
disposed  it  efiectetli  the  divine  life  itself,  when  holy  love  is 
turned  into  a  habit  like  to  nature. 

That  none  but  the  Holy  Ghost  doth  make  this  holy  change 
is  evident;  for  the  effect  cannot  transcend  the  causes.  1. 
Nature  alone  is  dark,  and  knoweth  not  the  attractive  ami- 
ableness  of  God  till  illuminated,  nor  can  give  us  a  satisfac- 
tory notice  of  God's  special  love  to  us. 

2.  Nature  is  guilty,  and  guilt  breedeth  fears  of  justice, 
and  fear  makes  us  become  wild,  and  fly  from  God  lest  he 
should  hurt  us. 


276        SHORT  MEDITATIONS  OK  ROMANS  V,  1-5,  &C. 

3.  Nature  is  irnder  penal  sufferings  already,  and  feeleth 
pain,  fear,  and  many  hm*ts.  and  foreseeth  death,  and  under 
this  is  untlisposed  of  itself  to  feel  the  pleasure  of  God's  love. 

4.  Xature  is  con-upted  and  diverted  to  creature  vanity, 
and  its  appetite  goeth  another  way.  and  cannot  cure  itself, 
and  make  itself  suitable  to  the  amiableness  of  God. 

5.  God  hateth  wickedness  and  wicked  men.  and  mere 
nature  cannot  secure  us  that  we  are  saved  from  that  enmity. 

Diligence  may  do  much  to  get  religious  knowledge,  and 
words,  and  all  that  which  I  call  the  art  of  religion,  and  God 
may  bless  this  as  a  preparation  to  holy  life  and  love ;  but 
till  the  soul's  appetite  incline  with  desire  to  God  and  holi- 
ness, divine  things  will  not  sweetly  relish. 

And  th'is  is  a  great  comfort  to  the  thoughts  of  the  sanc- 
tified, that  certainly  their  holy  appetite,  desire,  and  com- 
placency, is  the  work  of  the  Holy  Ghost.  For,  1.  This  se- 
cureth  them  of  the  love  of  God.  of  which  it  is  the  proper 
token.  2.  And  it  assureth  them  of  their  imion  with  Christ, 
when  they  live  because  he  Uveth,  even  by  the  Spirit,  which 
is  his  seal  and  pledge.  3.  And  it  proveth  both  a  future 
life  and  their  title  to  it :  for  God  maketh  not  all  this  pre- 
paration for  it  by  his  Spirit  in  vain. 

But,  alas  I  if  it  were  not  a  work  that  hath  great  impedi- 
ment, it  would  not  be  so  rare  in  the  world.  What  is  it  in 
us  that  keepeth  the  sun  of  love  from  so  shining  on  us  as  to 
revive  our  souls  into  holy  contentments  and  delight  ? 

It  must  be  supposed,  1 .  That  aU  God's  gifts  are  free,  and 
that  he  giveth  not  to  all  alike ;  the  wonderflil  variety  of 
creatures  proveth  this.  2.  The  reasons  of  his  differencing 
works  are  his  own  will,  and  inferior  reasons  are  mostly  un- 
known to  us,  of  which  he  is  not  bomid  to  give  us  an  accoimt. 

3.  But  yet  we  see  that  God  doth  his  works  in  a  casual 
order,  and  one  work  prepareth  for  another  :  and  he  maketh 
variety  of  capacities,  which  occasion  variety  of  receptions 
and  of  gifts  :  and  he  useth  to  give  ever^-  thing  that  to  which 
he  hath  brought  it  into  the  next  capacity  and  disposition. 

And  therefore,  in  general,  we  may  conclude  that  we  feel 
not  God's  love  shed  abroad  upon  the  heart,  because  the 


SHORT  MEDITATIONS  OX  ROMANS  V.  1  6,  &C.  277 

heart  is  undisposed,  and  is  not  in  the  next  disposition  there- 
to ;  and  abused  free-will  hath  been  the  cause  of  that.  That 
we  have  grace,  is  to  be  ascribed  to  God :  that  we  are  with- 
out it,  is  to  be  ascribed  to  ourselves. 

1.  Heinous  guilt  of  former  sin  may  keep  a  soul  much  with- 
out the  delights  of  divine  love  ;  and  the  heinousness  is  not 
only  in  the  greatness  of  the  eiil  done  materially,  but  oft  in 
our  long  and  wilful  committing  of  smaller  sins  against  know- 
ledge, and  conscience,  and  consideration.  The  Spirit  thus 
grieved  by  hardened  hearts,  and  wilful  repulses,  is  not 
quickly  and  easily  a  Comforter  to  such  a  soul ;  and  when 
the  sinner  doth  repent,  it  leaveth  him  more  in  uncertainty 
of  his  sincerity  when  he  thinks,  I  do  but  repent,  pui-pose, 
and  promise  now  ;  and  so  I  oft  did,  and  yet  returned  the 
next  temptation  to  my  sin  :  and  hoAv  can  I  tell  that  my 
heart  is  not  the  same,  and  I  should  sin  again  if  I  had  the 
same  temptations  ? "  O  what  doubts  and  perplexities  doth 
oft  wilful  sinning  prepare  for ! 

.  2.  And  sins  of  omission  have  here  a  great  part.  The 
sweetness  of  God's  love  is  a  reward  which  slothful  servants 
are  unmeet  for.  It  follows  a  "  Well  done,  good  and  faith- 
ful servant."  There  is  needful  a  close  attendance  upon 
God,  and  devotedness  to  him,  and  improvement  of  gospel 
grace,  and  revelation,  to  make  a  soul  fit  for  amicable,  sweet 
communion  with  God ;  all  that  will  save  a  soul  from  hell 
will  not  do  this. 

He  that  will  taste  these  divine  love  tokens  must,  1.  Be 
no  stranger  to  holy  meditation  and  prayer,  nor  unconstant, 
cold,  and  cursory  in  them  :  but  must  dwell  and  walk  above 
with  God.  2,  And  he  must  be  wholly  addicted  to  improve 
his  Master's  talents  in  the  world,  and  make  it  his  design 
and  trade  on  earth  to  do  all  the  good  in  the  world  he  can  ; 
and  to  keep  his  soul  clean  from  the  flesh,  and  worldly  va- 
nity.   And  to  such  a  soul  God  will  make  known  his  love. 

3.  And  alas  !  how  ordinarily  doth  some  carnal  affection 
corrupt  the  appetite  of  the  soul ;  when  we  grow  too  much 
in  love  with  men's  esteem,  or  with  earthly  riches,  or  when 
our  throats  or  fancies  can  master  us  into  obedience,  or  vain 


278       SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

desires  of  meat,  drink,  recreation,  dwelling,  &c.,  the  soul 
losetli  its  appetite  to  things  divuie  ;  and  nothing  relisheth 
■where  appetite  is  gone  or  sick.  We  cannot  serve  God  and 
Mammon,  and  we  cannot  at  once  taste  much  pleasure  both 
in  God  and  Mammon.  The  old,  austere  Christians  found 
the  mortification  of  the  fleshly  lusts  a  great  advantage  to 
the  soul's  delight  in  God. 

4.  And  many  en-ors  about  God's  nature  and  works  much 
liinder  us  from  feasting  on  his  love. 

5.  And  especially  the  slight  and  ignorant  thoughts  of 
Christ,  and  the  wondrous  workings  of  God's  love  in  him. 

6.  And  especially  if  our  belief  itself  once  shake,  or  be  not 
well  and  firmly  founded. 

7.  And  our  shght  thoughts  of  the  office  and  work  of  the 
Holy  Ghost  on  souls,  and  our  necessity  of  it,  and  our  not 
begging  and  waiting  for  the  Spirit's  special  help. 

8.  And  lastly,  our  mifaithful  forgetfulness  of  manifold  ex- 
peiiences  and  testimonies  of  his  love,  which  should  still  be 
as  fi'esh  before  us. 

'  Alas !  my  soul,  thou  feelest  thy  defect,  and  knowest  the 
hinderance,  but  what  hope  is  there  of  remedy  ?  WiU  God 
ever  raise  so  low,  so  dull,  so  guilty  a  heart,  to  such  a  fore- 
taste of  glory,  as  is  this  effiision  of  his  love  by  the  Holy 
Ghost?  The  lightsome  days  in  spring  and  summer,  when 
the  sun  reviveth  the  late  naked  earth,  and  clothes  it  with 
delectable  beauties,  differs  not  more  from  night  and  winter, 
than  a  soul  thus  re^Tvcd  with  the  love  of  God  doth  differ 
fi'om  an  unbelie%'ing,  formal  soul. 

Though  this  great  change  be  above  my  power,  the  Spiiit 
of  God  is  not  impotent,  backward,  barren,  or  inexorable. 
He  hath  appointed  us  means  for  so  high  a  state  ;  and  he 
appointeth  no  means  in  vain.  Were  my  own  heart  obe- 
dient to  my  commands,  all  these  following  I  would  lay  upon 
it ;  yea,  I  will  do  it,  and  beg  the  help  of  God. 

1.  I  charge  thee,  think  not  of  God's  goodness  and  love, 
as  unproportionable  to  his  gi'eatness  and  his  knowledge  ;  nor 
overlook,  in  the  whole  frame  of  heaven  and  earth,  the  mani- 
festation of  one  any  more  than  of  the  other. 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  279 

II.  Therefore  let  not  the  wickedness  and  misery  of  the 
world  tempt  thee  to  think  basely  of  all  God's  mercies  to  the 
world  ;  nor  the  peculiar  privileges  of  the  churches  draw  thee 
to  deny  or  contemn  God's  common  mercies  unto  all. 

III.  I  charge  thee  to  make  the  study  of  Christ,  and  the 
great  work  of  man's  redemption  by  him,  thy  chiefest  learn- 
ing, and  most  serious  and  constant  work ;  and  in  that  won- 
derful glass  to  see  the  face  of  divine  love,  and  to  hear  what 
is  said  of  it  by  the  Son  from  heaven  ;  and  to  come  boldly, 
as  reconciled  to  God  by  him. 

IV.  O  see  that  thy  repentance  for  former  sins  against 
knowledge  and  conscience,  and  the  motions  of  ^God's  Spirit, 
be  sound,  and  thoroughly  lamented  and  abhorred,  how  small 
soever  the  matter  was  in  itself;  that  so  the  doubt  of  thy 
sincerity  keep  not  up  doubts  of  God's  acceptance. 

V.  Let  thy  dependence  on  the  Holy  Ghost,  as  given 
from  Christ,  be  henceforth  as  serious  and  constant  to  thee 
as  is  the  dependence  of  the  eye  on  the  light  of  the  sun,  and 
of  natural  life  upon  its  heat  and  motion.  Beg  hard  for  the 
Holy  Spirit,  and  gladly  entertain  it. 

VI.  Oh,  never  forget  the  many  and  great  experiences 
thou  hast  had,  these  almost  sixty  years  observed,  of  mar- 
vellous favour  and  providence  of  God,  for  soul  and  body,  in 
every  time,  place,  condition,  relation,  company,  or  change, 
thou  hast  been  in.  Lose  not  all  these  love  tokens  of  thy 
Father,  while  thou  art  beoffrino;  more. 

VII.  Hearken  not  too  much  to  pained  flesh,  and  look 
not  too  much  into  the  grave ;  but  look  out  at  thy  prison 
windows  to  the  Jerusalem  above,  and  the  heavenly  society 
that  triumph  in  glory. 

VIII.  Let  all  thy  sure  notices  of  a  future  life,  and  of  the 
communion  we  have  here  with  those  above,  draw  thee  to 
think  that  the  great  number  of  holy  souls  that  are  gone 
before  thee,  must  needs  be  better  than  they  were  here ;  and 
that  they  had  the  same  mind,  and  heart,  and  way;  the 
same  Saviour,  Sanctifier,  and  promise,  that  thou  hast ;  and 
therefore  they  are  as  pledges  of  felicity  to  thee.  Thou  hast 
joj^lly  lived  with  many  of  them  here  ;  and  is  it  not  better 


280  SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

to  be  with  them  there  ?  It  is  only  the  state  of  glory  fore- 
seen by  faith,  which  most  fully  sheweth  us  the  greatness  of 
God's  love. 

IX.  Exercise  thyself  in  psalms  o  praise,  and  daily  mag- 
nify the  love  of  God,  that  the  due  mention  of  it  may  warm 
and  raise  thy  love  to  him. 

X.  Receive  all  temptations  against  divine  love  with  hatred 
and  repulse  ;  especially  temptations  to  unbehef ;  and  as  thou 
wouldest  abhor  a  temptation  to  murder,  or  perjury,  or  any 
other  heinous  sin,  as  much  abhor  all  temptations  which  would 
hide  God's  goodness,  or  represent  him  to  thee  as  an  enemy, 
or  imlovely. 

Thus  God  hath  set  the  glass  before  us,  in  which  we  may 
see  his  amiable  face.  But  alas  !  souls  in  flesh  are  in  great 
obscurity,  and,  conscious  of  their  own  weakness,  are  still 
distrustful  of  themselves,  and  doubt  of  all  their  apprehen- 
sions, till  overpowering  objects  and  influences  satisfy  and 
fix  them.  For  this  my  soul  vrith  daily  longings  doth  seek 
to  thee,  my  God  and  Father :  O  pardon  the  sin  that  forfeits 
grace:  I  am  ready  to  say,  "  Draw  nearer  to  me ;"  but  it  is 
meeter  to  say,  "  Open  thou  my  eyes  and  heart,  and  remove 
all  impediments,  and  undisposedness,  that  I  may  believe, 
and  feel  how  near  thou  art,  and  hast  been  to  me,  while  I 
perceived  it  not." 

XIII.  It  is  God's  love  shed  abroad  on  the  heart  by  the 
Holy  Ghost  which  must  make  us  "  rejoice  in  hope  of  the 
glory  of  God  :"  this  will  do  it,  and  without  this  it  will  not 
be  done. 

This  would  turn  the  fears  of  death  into  jo}-fiil  hopes  of 
future  life.  If  my  God  will  thus  warm  my  heart  with  his 
love,  it  will  have  these  following  efiects  in  this  matter. 

I.  Love  longeth  for  union,  or  nearness,  and  fruition ;  and 
it  would  make  my  soul  long  after  God  in  glorious  presence. 

II.  This  would  make  it  much  easier  to  me  to  believe  that 
there  is  certainly  a  future  blessed  life  for  souls ;  while  I 
even  tasted  how  God  loveth  them.  It  is  no  hard  thing  to 
believe  that  the  sun  will  give  light  and  heat,  and  revive  the 
frozen  earth  :  nor  that  a  father  will  shew  kindness  to  his 


SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C.  281 

son,  or  give  him  an  inheritance.  Why  should  it  be  hard 
to  beUeve  that  God  will  glorify  the  souls  whom  he  loveth, 
and  that  he  will  take  them  near  himself;  and  that  thus  it 
shall  be  done  to  those  whom  he  delights  to  honour  ? 

III.  This  effusion  of  divine  love  would  answer  my  doutjts 
of  the  pardon  of  sin :  I  should  not  find  it  hard  to  beUeve 
that  love  itself,  which  hath  given  us  a  Saviour,  will  forgive 
a  soul  that  truly  repenteth,  and  hates  his  sin,  and  giveth  up 
himself  to  Christ  for  justification.  It  is  hard  to  beHeve  that 
a  tyi-ant  will  forgive,  but  not  that  a  father  will  pardon  a 
returning  prodigal  son. 

IV.  This  effusion  of  divine  love  will  answer  my  fears, 
which  arise  fi'om  mere  weakness  of  grace  and  duty :  indeed, 
it  will  give  no  other  comfort  to  an  unconverted  soul,  but 
that  he  may  be  accepted  if  he  come  to  God  by  Christ,  with 
true  faith  and  repentance  ;  and  that  this  is  possible.  But 
it  should  be  easy  to  believe,  that  a  tender  father  will  not 
kill  or  cast  out  a  child  for  weakness,  crying,  or  uncleanness. 
Divine  love  will  accept  and  cherish  even  weak  faith,  weak 
prayer,  and  weak  obedience  and  patience,  which  are  sincere. 

V.  This  efiused  love  would  confiite  temptations  that  are 
drawn  fi'om  thy  afflictions  ;  and  make  thee  believe  that  they 
are  not  so  bad  as  flesh  representeth  them :  it  would  under- 
stand that  every  son  that  God  loveth  he  cliasteneth,  that 
he  may  not  be  condemned  with  the  world,  and  that  he  may 
be  partaker  of  his  holiness,  and  the  end  may  be  the  quiet 
fruit  of  righteousness  ;  it  would  teach  us  to  believe  that  God 
in  very  faithfulness  doth  afflict  us ;  and  that  it  is  a  good 
sign  that  the  God  of  love  intendeth  a  better  life  for  his  be- 
loved, when  he  trieth  them  with  so  many  tribulations  here : 
and  though  Lazarus  be  not  saved  for  his  suffering,  it  signi- 
fied that  God,  who  loved  him,  had  a  life  of  comfort  for  him, 
when  he  had  his  evil  things  on  earth.  When  pangs  are 
greatest,  the  birth  is  nearest. 

VI.  Were  love  thus  shed  on  the  heart  by  the  Holy 
Ghost,  it  would  give  me  a  livelier  apprehension  of  the  state 
of  blessedness  which  all  the  fidthful  now  enjoy :  I  should 
delightfully  think  of  them  as  living  in  the  joyful  love  of  God, 


282        SHORT  MEDITATIONS  ON  ROMANS  V.  1-5,  &C. 

and  ever  fully  replenished  therewith.  It  pleaseth  us  to  see 
the  earth  flourish  in  the  spring  ;  and  to  see  how  pleasantly 
the  lambs,  and  other  young  things,  will  skip  and  play : 
much  more  to  see  societies  of  holy  Christians  loving  each 
other,  and  provoking  one  another  to  delight  in  God.  O 
then  what  a  pleasant  thought  should  it  be,  to  think  how  all 
our  deceased  godly  friends,  and  all  that  have  so  died  since 
the  creation,  are  now  together  in  a  world  of  divine,  perfect 
love  !  How  they  are  all  continually  wrapped  up  in  the 
love  of  God,  and  live  in  the  delight  of  perfect  love  to  one 
another ! 

O  my  soul,  when  thou  art  -with  them,  thou  wilt  dwell  in 
love,  and  feast  on  love,  and  rest  in  love  ;  for  thou  wilt  more 
fully  dwell  in  God,  and  God  in  thee :  and  thou  wilt  dwell 
with  none  but  perfect  lovers  :  they  would  not  silence  thee 
from  praising  God  in  their  assembly  :  tyrants,  malign  ants, 
and  persecutors,  are  more  strange  there  (or  far  from  thence) 
than  toads,  and  snakes,  and  crocodiles,  are  from  the  bed  or 
bedchamber  of  the  king.  Love  is  the  air,  the  region,  the 
world,  they  live  in  :  love  is  their  nature,  their  pulse,  their 
breath,  their  constitution,  their  complexion  and  their  work: 
it  is  their  hfe,  and  even  themselves  and  all.  Full  loth 
would  one  of  those  spirits  be  to  dwell  again  among  bhnd 
Sodomites,  and  mad,  self-damning  malignants  upon  earth. 

VII.  Yea  this  efiused  love  will  teach  us  to  gather  the 
glory  of  the  blessed  from  the  common  mercies  of  this  life ; 
doth  God  give  his  distracted,  mahgnant  enemies,  health, 
wealth,  plenty  pleasure,  yea,  lordships,  dominions,  crowns, 
and  kingdoms  ;  and  hath  he  not  much  better  for  beloved 
holy  souls  ? 

Yea,  doth  he  give  the  brutes  life,  sense,  dehght,  and 
beauty  ;  and  hath  he  not  better  things  for  men — for  saints  ? 

There  are  some  so  blind  as  to  think  that  man  shall  have 
no  better  hereafter,  because  brutes  have  not,  but  perish. 
But  they  know  not  how  erroneously  they  think.  The  sen- 
sible souls  of  brutes  are  substance,  and  therefore  are  not 
annihilated  at  death  :  but  God  put  them  under  us,  and 
made  them  for  us,  and  us  more  nearly  for  himself.  Brutes 


SHORT  MEDITATONS  ON  ROMANS  V.  1-5,  &C.  283 

have  not  faculties  to  know  and  love  God,  to  meditate  on 
him,  or  praise  him,  or  hy  moral  agency  to  obey  his  pre- 
cepts :  they  desire  not  any  higher  felicity  than  they  have  : 
God  will  have  us  use  their  service,  yea,  their  lives  and  flesh, 
to  tell  us  they  were  made  for  us.  He  tells  us  not  what  he 
doth  with  them  after  death  :  but  whatever  it  is,  it  is  not 
annihilation,  and  it  is  like  they  are  in  a  state  still  of  service 
unto  man  :  whether  united,  or  how  indiA-iduate,  we  know 
not :  nor  yet  whether  those  philosophers  are  in  the  right, 
that  think  that  this  earth  is  but  a  small  image  of  the  vast 
superior  regions,  where  there  are  kingdoms  answerable  to 
these  here,  where  the  spirits  of  brutes  are  in  the  like  sub- 
ection  in  aerial  bodies,  to  thjDse  low,  rational  spirits  that 
inhabit  the  aerial  regions,  as  in  flesh  they  were  to  man  in 
flesh.  But  it  is  enough  for  us  that  God  hath  given  us  fa- 
culties to  know,  love,  praise,  and  obey  him,  and  trust  him 
for  glory,  which  he  never  gave  to  them,  because  they  were 
not  made  for  things  so  high.  Every  creature's  faculties  are 
suited  to  their  use  and  ends. 

And  love  tells  me,  that  the  blessed  God,  who  giveth  to 
brutes  that  life,  health,  and  pleasure,  which  they  are  made 
and  fitted  for,  will  give  his  servants  that  heavenly  delight 
in  the  fulness  of  his  love  and  praise,  and  mutual,  joyful  love 
to  one  another,  which  nature  fundamentally,  and  grace  more 
immediately,  hath  made  them  fit  for. 

Blessed  J ehovah  !  for  what  tastes  of  this  effiised  love  thou 
hast  given  me,  my  soul  doth  bless  thee,  with  some  degree 
of  gratitude  and  joy  :  and  for  those  further  measures  which 
I  want,  and  long  for,  and  which  my  pained,  languid  state 
much  needs,  and  would  raise  my  joyful  hopes  of  glory,  I 
wait,  I  beg  from  day  to  day.  O  give  me  now,  at  the  door 
of  heaven,  some  fuller  taste  of  the  heavenly  felicity :  shed 
more  abroad  upon  my  heart,  by  the  Holy  Ghost,  that  love 
of  thine  which  will  draw  up  my  longing  soul  to  thee,  re- 
joicing in  the  hope  of  the  glory  of  God. 


Date  Due 


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